SCRIPTURAL EXAMINATIONS 

ON THE 

CHURCH CATECHISM: 

DESIGNED 



AS A PLAIN MANUAL OF DIVINITY FOR SUNDAY-SCHOOLS, 
CATECHETICAL AND BIBLE CLASSES, AND 
GENERAL USE. 



BY JOSHUA DIXON. 



REVISED AND ADAPTED 'TO THE LITURGY OF THE PROTESTANT EPISCOPAL 
CHURCH, "V^ITH NOTES !?ND AN APPENDIX. 



BY THE REV. GEORGE A. SMITH, M.A. 




PHILADELPHIA: 
WILLIAM MARSHALL & Co. 



1836. 



Entered according to Act of Congress, in the year 1836, by 
William Marshall & Co., 
in the Clerk's Office of the District Court of the Eastern District of 
Pennsylvania. 



Pre 



STEREOTYPED BY L. JOHNSON*' 
PHILADELPHIA. 



CONTENTS. 



Chap. Page 

I. On our State by Nature 1 

II. On Baptism * 6 

Note. — The Obligations and Duties of Sponsors ; 

from Bishops Griswold and Seeker 12 

III. On Repentance 12 

IV. On Faith 16 

Note. — Faith and Justification ; from the Homi- 
lies, &c 20 

V. On the Promises made at Baptism.... 23 

Note. — The Promises of Baptism; from Bishop 

Griswold 30 

VI. On the Creed — 

§ 1. On the Attributes of God 30 

Note.- — Belief in the Creed ; from Arch- 
bishop Leighton, &c 38 

§ 2. On our Lord Jesus Christ 39 

Note. — The Place of departed Spirits. . 47 

§ 3. On the Divinity of Christ 48 

Note. — On the subject of this section ; 

from Bishop Pearson on the Creed. . 53 

§ 4. On the Resurrection of Christ 54 

§ 5. On the Last Judgment 59 

§ 6. On the Holy Ghost 66 

On Blasphemy against the Holy Ghost. . 72 
Note.— -The Office of the Holy Spirit ; 

from Bishop Pearson 74 

§ 7. On the Holy Catholic Church 77 

On Church Government 79 

On the Liturgy 85 

Note. — From the Rev. Legh Richmond, 

&c . 88 

§ 8. On the Communion of Saints 91 

Note. — From Bishop Pearson 96 

iii 



IV 



CONTENTS. 



Chap. Pagf 

VI. On the Creed, continued. 

§9. On the Forgiveness of Sins 97 

Note. — From Bishop Pearson 101 

§ 10. On the Resurrection of the Body and the 

Life Everlasting 103 

VII. Summary of the Creed. — Ox the Trinity.... Ill 

Note. — From Archbishop Seeker 115 

VIII. On the Commandments — 

§ 1. On our Obligation to keep God's Law. . . 116 

§ 1—11. The Ten Commandments 124 — 175 

Note. — On the Fourth Commandment ; 

from Dean Milner 147 

Note. — On the Eighth Commandment ; 

from Archbishop Seeker 165 

Note. — On the Tenth Commandment; 

from Archbishop Seeker. 174 

IX. On the Lord's Prayer — 

§ 1. On Prayer 175 

§ 2. On the Introduction 183 

§ 3. On the several Petitions of the Lord's 

Prayer 186—202 

On the Doxology 203 

X. On the Sacraments 204 



APPENDIX. 

Catechetical Notices. Relating to Catechetical 
Instruction at different Periods of the Churchy and 
more especially in the Church of England. 217 



PREFACE. 



The work now submitted to the American reader has been 
prepared and published in its present form, with the hope of 
contributing, by the instrumentality of the church catechism:, 
to its great object, the inculcation of scriptural truth. The 
instructions of this publication were designed, in the first in- 
stance, for the use of Sundays chools, as will be seen from the 
preface to the English edition. It was, however, as the author 
truly stated, " equally calculated for general use" and suitable 
for the purpose of a " Manual of Divinity for young persons." 
In a subsequent edition, while the instruction of Sunday-schools 
was still kept in view, many alterations and additions appear to 
have been made, in order to adapt the work still more to general 
use. The measure of approbation and " liberal patronage" 
which it has received from the English public, may be estimat- 
ed from the fact, that four editions of it have been published in 
England, two of them within the last five years. 

The American editor, desirous of promoting the proper and 
intelligent use of the Church Catechism, and sensible, more- 
over, that a plain summary of Christian doctrine and duty is 
much needed, both by the young and by many of mature age, 
has gladly availed himself of the present publication to provide 
for both these objects. In hi3 opinion it is eminently adapted, 
both to render the study of the Church Catechism more profit- 
able and interesting, and to inculcate clear and satisfactory views 
of " the first principles of the oracles of Christ," by means of 
that excellent summary. No better basis could probably be found 
for a series of instructions in the principles of Christianity. if1 

The manner in which the present work is to be used will 
vary with the age and attainments of the reader. In classes of 
very young persons the matter in the large type may be studied, 
with so much of the Scripture reference as circumstances may 
1* 5 



vi 



PREFACE. 



render expedient. To those of more advanced age, whether in- 
dividual readers or classes, the whole of these references should 
be diligently studied and compared with the language of the 
Catechism. In order to furnish further aid to such study, and 
to invite to it all who desire to he intelligently instructed in the 
great truths of Christianity, the American editor has added a 
series of notes for the further elucidation of points especially 
important, or requiring explanation.* In order to render these 
as valuable as possible, and to embrace as much solid instruc- 
tion as could be furnished in a limited space, they have been 
generally selected or compiled from standard authors. With the 
exception of such as are very brief, they are placed at the end 
of the sections, so as not to interfere with the use of simpler 
matter, in Catechetical classes and Sunday-schools. 

Besides the notes, there have been in the American edition, 
occasional, though not frequent nor extensive, additions to the 
body of the work. The necessary changes of phraseology have 
been made wherever the American Prayer-book differs from 
the English, together with occasional alterations or omissions 
where in the judgment of the editor it was desirable. 

The selections, (judiciously and appropriately made,) from 
Scripture, which occupy so large a portion of this work, constitute 
a peculiar and most valuable feature in its character. The ob- 
ject of every exposition of the Church Catechism is to explain 
and set forth more fully the truths which it embodies, but it 
happens with many that the explanation itself needs some sub- 
sidiary means to make it pass beyond the memory, into the un- 
der standing and the affections. The difficulty in the use of 
suclrworks and the remedy for it are stated by Bishop Law,f in 
a brief treatise on " the nature and necessity of catechising," 
as follows : — " Whatever form of words is used in this case, 
when it once becomes a for?n, and is got by heart, it comes al- 

* The only note to the English edition is that from Wheatlyxmthe col- 
lects. (Section on the Liturgy.) 
1 Edmund Law, Bishop of Carlisle. 



PREFACE. 



vii 



most to the same thing : and our own, as was said, may serve 
| as well as any, if persons be but duly versed and exercised 
therein. Here is the point ; and all that is wanting, is only first 
to understand the words and their construction so, as to lay a 
sure groundwork, to get the main substance or prime doctrine 
of religion inculcated into our Catechumen ; and, when this is 
done effectually, he may be carried on at leisure to what lengths 
we please ; or otherwise directed to more accurate discourses on 
each head, till he is able to form a competent judgment for him- 
self, and can edify by his own perusal of them." 

There can be no better mode of providing for such progressive 
exercise in the Church Catechism, than by a comparison of its 
language with the authority to which it appeals. And this ex- 
ercise may be continued to any extent and for any length of 
time, by drawing more and more from the inexhaustible foun- 
tain of Divine truth. The passages of Scripture quoted, may 
be more fully studied by a reference to the parts from which 
they are taken,* they may be compared together, and such results 
deduced from this exercise, as the reader may arrive at by prayer- 
ful and diligent study. Something of this kind is indispensable 
to the full benefit and adequate influence to be derived from the 
use of the Catechism. " By catechising," says the author, 
whose remarks have been previously quoted, " I mean not the 
procuring our own Catechism, or any other short explanation 
of Christianity, to be said a few times over by rote, nor the de- 
livering any stated discourse thereon, (though these may be of 
great use in their turns,) but the free, frequent, and familiar ex- 
ercising of young persons in it, till they thoroughly understand 
and can express the meaning of each word and phrase, accord- 
ing to their respective capacities, experience, and degree of im- 
provement ; thus leading them on gradually from sounds to 

* Such reference will occasionally be necessary to all readers, since the 
author sometimes refers to passages of Scripture which he does not 
quote. Sometimes, where the passage is long, the parts to which reference 
is made are quoted, those intermediate being indicated by a dash (— )• 
Generally, however, the quotation is fully made. 



via 



PREFACE. 



sense ; forming their thoughts and fixing their attention to the 
reason and relation of things ; aiding and inuring them to reflect 
a little on such points as are within their reach, and enabling 
them at length to give a clear account of all parts of the Chris- 
tian dispensation, -and become fully acquainted, with their duty 
both to God and man. This is the office of catechising : 
which, though it may appear a low, contemptible one, jet is as- 
suredly an arduous task ; and which perhaps requires the greatest 
pains and skill of any part in the whole ministerial function." 

The great contrast between the practice of ancient and modern 
times with respect to catechising, is attributed by Bishop Law, 
in a great measure, to the neglect of what he considers the pro- 
per mode of performing this duty. After referring to the Ca- 
techetical schools established in the times of primitive Chris- 
tianity, and the exercises of several eminent masters in them, 
still extant, he adds, — 

" At present this is a work which many, either discouraged 
by disuse and the despicable notions which are apt to be enter- 
tained of it, or deterred by its difficulty, are extremely shy of 
undertaking. Some have not the desire, some not the resolu- 
tion, to set about it : and most content themselves with causing 
the Church Catechism, or a comment upon it, to be repeated in 
the time of Lent ; and, if they continue to hear the children say 
it over till they repeat each word in order, think that they have 
amply done their parts in this respect. But, formerly, the 
Church of God, both among Jetus and Christians, understood 
his precepts, and their duty, on the point before us in a different 
manner : and whether our own Church by requiring* * every 
parson, vicar, or curate, to teach, instruct, and examine the 
youth and ignorant persons of his parish, in some part of the 
Catechism, for half an hour or more, every Sunday and holy day ; 
and all fathers, masters, &c. to cause their children, servants, 
and apprentices to come at the time appointed, obediently to hear 
and be ordered by the minister/ and this with so high a penalty, 

* The rubric, as in the American Prayer-book, also requires that the 
catechising should be "openly in the Church." 



PREFACE. 



ix 



on each for their neglect, as excommunication once was deemed ; 
whether, I say, she means only their being made to repeat some 
portion of this Catechism by rote, deserves consideration. Sure 
I am, catechising in its original, true sense, implies something 
more than the bare running over an old form, though that con- 
sists of proper questions and answers, and contains whatsoever 
is needful either to belief or practice ; and though our own be 
generally plain, clear, comprehensive, and in many respects as 
good as most ; yet is there still room for several intermediate 
questions and elucidations, before every point of doctrine be 
rightly understood, and well digested." 

There is another aspect in which the continued and prolong- 
ed study of the Church Catechism, upon some such plan as has 
been recommended, appears of great importance. Bishop Hall, 
in assigning to preaching and catechetical instruction, (or 
"preaching" that is "catechistical,") their respective merits, 
says of the latter: — "This lays the grounds, the other raiseth 
the walls and the roof. This informs the judgment, that stirs 
up the affections. What good use is there of those affections 
that run before the judgment ? or of those walls that want a 
foundation V Now if the instructions of the Catechism be the 
foundation of our Christian knowledge, (and they may with 
great propriety be so called, both from the period of life at which 
they are generally acquired, and from the importance of the 
truths which they inculcate,) is it proper to forsake that founda- 
tion when the time comes to rear our superstructure 1 Is it not 
important to cherish and train up to full maturity the fruits of 
that good seed often sown in the heart by the Holy Spirit dur* 
ing the instructions of childhood and youth ] Certainly, if early 
impressions be often the best and most lasting, if early instruc- 
tion be the most influential and important, as it is generally and 
justly admitted to be, upon these impressions and that instruc- 
tion the lessons of advancing years should be grafted. There 
should be one uniform, progressive, and uninterrupted system of 
advancement in the knowledge of Christ, from childhood to old 



X 



PREFACE. 



age, " till we all come in the unity of the faith, and of the know- 
ledge of the Son of God, unto a perfect man, unto the measure 
of the stature of the fulness of Christ." 

It is also important to remember, although it is scarcely ne- 
cessary to advert to the fact, that to be " sufficiently instructed" 
in the Catechism is required by the Church as a pre-requisite 
for confirmation. This appears a small matter to many, but 
when we remember that the Catechism contains a summary of 
Christian faith and practice, and that any instruction in it whiph 
is merely received into the memory, which does not influence the 
heart and the life, is insufficient for any good purpose whatever, 
surely it cannot be said that such instruction is sufficient for the 
purposes and requirements of the Church.* To obtain svffi- 
dent instruction in the doctrines and duties set forth in the Ca- 
techism, it must not be put aside with the things of childhood, 
but retained as a guide in youth and a companion in mature 
age. He who can meditate at any period of life upon this un- 
adorned and undisguised exhibition of scriptural truth, without 
feeling the insufficiency of his apprehensions and the un worthi- 
ness of his affections towards Divine things, must be either far 
better, or much worse, than most of those " who profess and call 
themselves Christians," 

Should the work now presented to the American public tend 
to promote the important ends for which the Church Catechism 
was designed, or the more proper and profitable use of the means 
which it provides for their attainment, the editor will be amply 
rewarded for the labour which he has devoted to its revision. 
Philadelphia, March 21, 1836. 

* What Bishop Law admirably remarks with respect to Confirmation, is 
equally applicable to the Catechism as a test of preparation for it : — 

" That any thing of a religious kind should become matter of form, is 
ever of bad consequence. When any appointment, how wise and excellent 
soever at first, dwindles into an empty piece of pageantry, it turns to no 
small detriment ; it introduces an habitual neglect of, and disregard for, 
sacred things, infects the minds of men with indolence, teaches them to 
look on all other things in the same light, and pass them over in the 
like formal, lifeless way,' 1 



THE AUTHOR'S PREFACE 



TO THE FIRST EDITION. 



The substance of the following little volume was originally 
compiled for the use of an extensive Sunday-school.* Each 
section formed the subject of a monthly examination of the 
scholars, who were previously furnished by their teachers with 
the Scripture proofs it contained, and expected to quote them in 
answer to questions put to them by the superintendent. The 
plan has been pursued for three years, and has been found to 
promote their progress in religious knowledge more effectually 
than any method which had been previously adopted ; as well 
as to have the happy effect of increasing their attachment to the 
school, by rendering their pursuits not only profitable but pleas- 
ing. The teachers have also participated in its advantages, and 
found the part which devolved upon them to conduce much to 
their mental improvement. 

With such encouragement from experience, the work is now 
submitted to the public, in the hope that similar benefits may 
result to other schools from adopting the same mode of instruc- 
tion. It is equally calculated for general use, and will answer 
the purpose of a Manual of Divinity for young persons. 

It will be by no means necessary that the whole of the Scrip- 
ture references in each examination should be committed to 
memory. But as the passage which appears most striking to 
one person may not seem equally so to another, a sufficient 
variety of texts has been inserted, to give every teacher an 
opportunity of making choice of such as he considers most 
appropriate. 

* At Leeds. 

xi 



xii 



author's preface. 



The references to the Prayer-book will, it is hoped, be par 
ticularly acceptable, being well calculated to familiarize the 
minds of youth with the doctrines and spirit of the church in 
which they are educated, and to point out their accordance with 
Scripture ; as well as to furnish them with proper expressions 
for their private devotions. 

In one respect the present work will be observed to differ 
materially from most other publications of the kind. Though 
the questions are such as may properly be proposed to children, 
the answers are not always those which they might be expected 
to return. This is occasioned by its being designed not merely 
to exercise the memories of young persons, but to supply their 
instructers with the means of examining them as to the extent 
of their knowledge. It is recommended to those teachers who 
put the book into the hands of their scholars, to mark the por- 
tions to be committed to memory, which will of course vary 
with the age and proficiency of the pupil.* 

The work has little claim to originality; but it possesses per- 
haps a better recommendation, in containing the substance of a 
number of valuable works on the various subjects it embraces; 
besides nearly 4000 Scripture references, to illustrate and enforce 
the doctrines it teaches, and the duties on which it insists. 
Leeds, 31st July, 1810. 

*The following is from the preface to the second edition/ The sub- 
stance of the remaining part, relating to alterations, additions, &c, has 
been noticed in the preceding preface. 

" }t may not be deemed here impertinent to remark, that as an interest- 
ing and familiar mode of instruction on the Sunday evening, this has been 
found peculiarly adapted to keep awake the attention of that part of a 
family, who, from their active employments through the week, are fre- 
quently too apt to become drowsy, during the reading of a sermon or an 
essay. Besides which, the opportunity afforded for enlargement on any 
particular text or circumstance of sacred history, will be many times 
found to admit the placing of Scripture truth and doctrine in it* most 
forcible points of view." 



SCRIPTURAL EXAMINATIONS 

ON THE 

CHURCH CATECHISM. 



CHAPTER 1. 

ON OUR STATE BY NATURE. 

What is a Catechism ? 

A Form of Instruction, by way of question and answer. 
Catechisms were drawn up by the early Christians for the 
purpose of teaching young persons and others, the first 
principles of Christianity. The Church Catechism was 
compiled by the venerable Reformers of the Church of 
England, with the same design, and ought " to be learned 
by every person before he be brought to be confirmed by the 
Bishop " 

% What is your Name N. or M. 
Why are you asked this name ? 

To remind me of the engagements which were entered 
into on my behalf, when this name was given me ; and 
which, from being given in Baptism, is called my Chris- 
tian name. & f 
" Who gave you this Name . ? " 

" My Sponsors in Baptism, wherein I was made a 
member of Christ, the child of God, and an inheritor of 
the kingdom of Heaven." 

What occasion was there for your being made a member of 
Christ? 

Because, I was " by nature born in sin so that I am 
naturally under the power of a corrupt nature, as a child of 
fallen Adam. 

2 1 



2 



ON OUR STATE BY NATURE. 



What was the state of Adam before the fall ? 

He was created in the image of God. 
God created man in his own image. Gen. i. 27. 
In the likeness of God made he him. Gen. v. 1. 
For in the image of God made he man. Gen. ix. 6. 
Forasmuch as he is the image and glory of God. 1 Cor. xi. 7. 
Men, which are made after the similitude of God. James iii. 9. 

Wherein did this likeness consist ? 

1. In his having- a living soul. Gen. ii. 7. 

This is the reason of the law against murder, in Gen. 
ix. 6. 

2. In his being holy. 

God hath made man upright. Eccles. vii. 29. 

3. In his being happy, which is the consequence of holi- 
ness. 

His will, understanding, and affections were pure ; and 
his faculties were exercised on proper objects. 

4. In his power over the rest of the creation. 

Subdue it (the earth") and have dominion over it. Gen i. 28, 29. 
God brought them, to see what he would call them. Gen. ii. 19. 
Thou madest him to have dominion over the works of thy hands, 
and hast put all things under his feet. Ps. viii. 6 — 8. 

What change passed on Adam by the fall ? 

He lost his likeness to God, his holiness, his happiness, 
and, in a great measure, his dominion over the creatures. 

How did our first parents bring this misery on themselves ? 
By disobeying the command of God. 
But of the tree of knowledge, kc. thou shalt not eat. Gen. ii. 17. 
When the woman saw the tree, that it was pleasant to the eyes, 
and to be desired to make one wise, she took, and did eat, 
and gave to her husband, and he did eat. Gen, iii. 6. 

Adam's will was left free to choose either good or evil. 
What did this sin include ? 

1. Unbelief. Gen. iii. 1 — 6. They believed the devil. 

2. Pride. Not content to be taught the knowledge of 
good and evil by their Maker ; they wished to be as gods, 
and to know good and evil for themselves. Gen. iii. 5. 

3. Ingratitude. Gen. ii. 16. All the garden was al- 
lowed but one tree. 

_ 4. Cruelty to himself and his posterity; since the hap- 
piness of the whole human race depended upon him. 

What were the consequences to Mam ? 
Cursed is the ground for thy sake. Gen. iii. 17, 18. 



ON OUR STATE BY NATURE. 



3 



In the sweat of thy face shalt thou eat bread. Gen. in. 19. 
Death — To dust thou shalt return. Gen. in. 19. 
The Lord God sent him forth from the garden of Eden. Gen. 
ii-i. 23. 

Jire we involved in the, fall? 

Yes. Adam was the covenant head of the human race. 
Had he retained his original state, we should have been 
partakers of his holiness and happiness; and as he cor- 
rupted our nature, we are born in sin, and exposed to the 
misery which sin has occasioned. 

Every plant and animal possesses the properties of that 
from which it is derived. Sift wheat ever so clean, still 
there will be chaff in the new grain. 

God called their name Adam. Gen. v. 2. 

Adam begat a son in his own likeness. Gen. v. 3. 

Who can bring a clean thing out of an unclean'! Job xiv. 4. 

What is man, that he should be clean 1 &c. Job xv. 14. 

How can he be clean that is born of a woman ] Job xxv. 4. 

That which is born of the flesh is flesh. .John hi. 6, 

By one man sin entered into the world. Rom. v. 12. 

Death reigned from Adam to Moses. Rom, v. 14. 

By the ofTence of one, judgment came upon all. Rom. v. 18. 

By one man's disobedience many were made sinners. Rom* 
v. 19. 

By one man came death. 1 Cor. xv. 21. 
In Adam all die. rCor. xv. 22. 

The Scriptures always describe man as a sinner; and 
all the types and ceremonies under the law of Moses refer 
to him as such. 
God saw that the wickedness of man was great Gen. vi. 5. 
The earth was corrupt, and filled with vioience. Gen. vi. 11. 
All flesh had corrupted his way. Gen. vi. 12. 
The Lord looked down from heaven, to see if there was any 

that did seek God — There is none that doeth good. Ps. xiv. 

2, 3 ; liii. 2, 3. 
Behold I was shapen in inquity. Ps. li. .5. 
The wicked are estranged from the womb ; thry go astray as 

soon as they be born ; speaking lies. Ps. Iviii. 3. 
All we like sheep have gone astray. Isa. liii. 6. 
The heart is deceitful above all things, &c. Jer. xvii. 9 
Except a man be born again, he cannot see the kingdom of 

God. John iii. 3. 
There is none righteous, no not one. Rom. iii. 10. 18. 
All have sinned, and come short of the glory of God. Rom. 

iii. 23. 

In me, that is in my flesh, dwelleth no good thing. Rom. vii. 18. 
The carnal mind is enmity against God. Rom. viii. 7. 
The Scripture hath concluded all under sin. Gal. iii. 22. 
Who were dead in trespasses and sins. EpJi. ii. 1. 
Having the understanding darkened. Bph, iv. 18. 



4 



ON OUR STATE BY NATURE. 



You, being dead in your sins, hath he quickened. Col. ii. 13. 

To them that are defiled and unbelieving — even their mind and 
conscience is defiled. Titus i. 15. 
The infection of sin is not only universal but deep. 
The hearts of all men are fashioned alike, and contain 
within them the seeds of the most revolting wickedness. 
However much we may be shocked with the crimes 
which we see others commit, we should assuredly be 
gguilty of equal enormities, if we were not prevented by the 
restraint which God puts on us. When Hazael, the 
prime minister of Benhadad, king of Syria, was told by 
the prophet Elisha of the dreadful cruelties which he was 
on the point of perpetrating, he exclaimed with horror, 
41 But what, is thy servant a dog that he should do this 
great thing V 2 Kings viii. 13. He nevertheless did all 
the evil which was thus foretold. We are not our own 
keepers. We should beware of resolving in our own 
strength, " I will not do this or that lest God punish 
our pride by suffering us to fall into the sins we dread. 
Our prayer on such occasions should be, " Lord ! deliver 
us from evil," 

What are the consequences of being born in sin ? 

. We are the children of wrath, and are therefore by na- 
ture exposed to misery here and hereafter. 

In this life, we have to endure sorrow, sickness, and 
labour, and have the wrath of God abiding on us. John 
iii. 36. 

In sorrow shalt thou eat of it. Gen. iii. 17. 
In the sweat of thy face shalt thou eat bread. Gen. iii. 19. 
I will appoint over you consumption, kc. Lev. xxvi. 16. 
Then the Lord will make thy plagues wonderful, great plagues, 

and sore sickness : — also every sickness, and every plague. 

Deut. xxviii. 59. 61. 

Hereafter, we are in danger of eternal torments. 
The wicked shall be turned into hell. Ps. ix. 17. 
The soul that sinneth it shall die. Ezek. xviii. 4. 20. 
There shall be weeping and gnashing of teeth. Matt. viii. 12; 

xxii. 13 ; xxiv. 51 ; xxv. 30. Luke xiii. 28. 
Their worm dieth not, and their fire is not quenched. Mark ix. 

44. 48. Isa. lxvi. 24. 
He that believeth not, the wrath of God abideth on him. John 

iii. 18. 36. 

The wrath of God is revealed — against all ungodliness and un- 
righteousness of men. Rom. i. 18. 

Treasurest up unto thyself wrath, against the day of wrath, &c 
Rom. ii. 5. 



ON OUR STATE BY NATURE. 



5 



Who will render to every man according to his deeds. Rom. 
ii. 6. 

Tribulation and anguish upon every soul that doeth evil. Rom. 

ii. 9. 

The law worketh wrath. Rom. iv. 15. 
The wa^es of sin is death. Rom. vi. 23. 

Endured, with much long-suffering, the vessels of wrath, fitted 

for destruction. Rom. ix. 22. 
As many as are under the law are under the curse. Gal.. 

iii. 10. 

Were by nature the children of wrath. Eph. ii. 3. 

Because of these (sins) cometh the wrath of God upon the chil- 
dren of disobedience. Eph. v. 6. Col. iii. 6. 

Sin, when it is finished, bringeth forth death. James i. 15. 

And said to the mountains and rocks, Fall on us, &c. Rev, 
vi. 16. 

Whosoever was not f^-und in the book of life, was cast, he. 
Rev. xx. 15. 

[ Sinners] and all liars, shall have their part in the lake which 
burnetii with fire and brimstone. Rev. xxi. 8. 

The punishment of the wicked in hell will never be at 
an end. When they have endured it for a thousand ages, 
it will still be the wrath to come. Matt. iii. 7. Luke iii. 
7. 1 Thess. i. 10. 

You are now taught your wretched state by nature. 
You are all rebels; rebels on whom sentence is already 
passed. It is therefore very foolish to speak of degrees 
of guilt. May God bring the conviction home to your 
hearts. Your condition however is not hopeless. Mercy 
is offered. Christ is sent to avert the sentence by his in- 
tercession ; to open your e} 7 es to your situation ; to bring 
you to repentance, and to reconcile you to your offended 
God : to set you as pardoned prisoners at liberty, and re- 
store you to the favour you have forfeited. " Pray earnestly 
that you, through faith in him, may be made the children 
of grace, and thus escape the wrath which hangs over the 
children of disobedience. 

It is difficult to explain how sin entered into the creation, 
or why God permitted it to deface and destroy the works 
of his hand, which he had pronounced very good. This, 
however, is not necessary for us to know. The exist- 
ence of sin is beyond a doubt, and no considerate person 
can avoid feeling that it dwells within him. 
Collect, hst Sunday after Trinity. — Because through the weak- 
ness of our mortal nature we can do no good thing without 
thee, grant us the help of thy grace, that in keeping thy 
commandments we may please thee both in will and deed. 
2* 



6 



ON BAPTISM. 



CHAPTER II. 

ON BAPTISM. 

44 Who gave you this Name 

" My Sponsors in Baptism, wherein I was made a mem- 
ber of Christ, the child of God, and an inheritor of the 
kingdom of Heaven." 
What is Baptism ? 

It is an act of dedication to God, being a covenant ad- 
mission into the Church of Christ, in which, on God's 
part, all the privileges of the Gospel are made over to the 
baptized ; and the person baptized takes on him, by a so- 
lemn profession and vow, to observe and adhere to the 
whole Christian religion. It is, therefore, " a means 
whereby we receive the grace of Christ, and a pledge to assure 
us thereof " 

What is implied in Baptism ? 

An acknowledgment of our defilement by sin, and of the 
necessity of our being washed from its pollution. As chil- 
dren are defiled by original sin, being born in the flesh, 
they are admitted into the outward Church by the ordi- 
nance of baptism, wherein they are washed by water, as 
a type of that inward washing by the Holy Ghost, with- 
out which they cannot be members of the true Church. 

Need we be baptized more than once ? 

No. Baptism is the ceremony whereby we obtain 
admission into the Church of Christ, and need not be 
repeated. 

One Lord, one faith, one baptism. Eph. iv. 5. 
Was there any ceremony answerable to it among the Jews ? 

Yes; the rite of circumcision, when their children were 
thus admitted into covenant with God, and names were 
given to them. 
Abram's name was changed to Abraham. Gen. xvii. 5. 
Isaac's name was given. Gen. xxi. 3, 4. 
John the Baptist's name was given. Luke i. 59. 63. 
Our Saviour's name was called Jesus. Luke ii. 21. 

Baptism is acknowledged by St. Paul to have succeeded 



ON BAPTISM. 



7 



in the place of circumcision, and is now what that insti- 
tution formerly was. 
In whom also ye are circumcised with the circumcision made 
without hands, in putting- off the body of the sins of the flesh, 
by the circumcision of Christ: Buried with him in baptism, 
wherein also ye are risen with him, through the faith of the 
operation of God. Col. ii. 1 1, 12. 

In what light are Circumcision and Baptism to be consi- 
dered ? 

1. As seals of spiritual blessings and outward privi- 
leges. 

Seals are intended for the confirmation or attestation of 
the agreement entered into by the parties who use them. 
In this case Baptism vouches the truth of God for the per- 
formance of the promises made in his word. 
He received the sign of circumcision, a seal of the righteous- 
ness of faith. Rom. iv. 11. 

2. Asa sign of regeneration. 

So many of us as were baptized into Jesus Christ, were bap- 
tized into his death. Rom. vi. 3. 

As Christ died for our sins, so we should die unto sin. 
As many of you as Ifave been baptized into Christ, have put on 
Christ. Gal. iii. 27. 

Is it right to baptize children ? 

Yes, certainly ; infants were admitted members of the 
Church, under the law, by circumcision, which was the 
only rite of admission, either for children or adults. Bap- 
tism is the only ordinance in the Christian Church, 
whereof children can partake ; they must therefore be ad- 
mitted to it, otherwise the dispensation of the gospel must 
be more limited than that of the law. Children are cer- 
tainly as capable of receiving the blessings, and fulfilling 
the duties required of them now, as under the Jewish 
economy. 

The covenant made with Abraham was, 
I will be a God to thee and to thy seed. Gen. xvii. 7. 

The promise of the Gospel is, 
To you and to your children. Acts ii. 39. 

Jesus says, speaking of children whom he invited to 
come to him, 

Of such is the kingdom of God, i. e. the gospel church. Matt, 
xviii. 4 ; xix. 14. Mark x. 14. 
The Apostles baptized whole households, which we 
must suppose included children. 



8 



ON BAPTISM. 



And when she was baptized, and her household, he. Acts 
xvi. 15. 

And was baptized, he and all his, straightway. Acts xvi. 33. 
The child of a believing parent is said by St. Paul to 
be holy, which could only be, by its being dedicated to God 
in baptism. 

But now are they holy. 1 Cor. vii. 14. 
Infant baptism prevailed universally in the early ages of 
the Church, a circumstance which cannot be accounted for 
but by admitting its existence in the times of the- Apostles 
with the Divine sanction. 

Who' ordained Baptism ? 

Christ himself. 
Go ye therefore and teach all nations, baptizing them. Matt, 
xxviii. 18, 19. 

He that believeth, and is baptized, shall be saved. Mark xvi. 
15, 16. 

Did our Lord himself baptize ? 
No. 

Jesus himself baptized not, but Ins disciples. John iii. 22. 26 ; 
iv. 1, 2. 

What is Baptism called in the Catechism ? 

A sacrament, which formerly meant a military oath to 
be faithful, but which we understand to be " An outward 
and visible sign of an inward and spiritual grace " (See 
the concluding Chapter.)* 

Words, precepts, and promises are liable to be forgotten ; 
therefore, in condescension to our weakness, God has 
vouchsafed to represent the most considerable points of re- 
ligion in visible ceremonies, that we may the more easily 
understand the things represented, and keep in our minds 
a remembrance of the things signified. Thus sacrifices 
were appointed to Adam, circumcision to Abraham, and 
various significant ceremonies to the Jews. 

44 What is the outward visible sign or form in Baptism ? 

44 Water ; wherein the person is baptized 44 In the name 
of the Father, and of the Son, and of the Holy Ghost.'" 

Why are we baptized in the name of the Father, Son, and 
Holy Ghost? 

To show that we believe in, and rest for salvation on 

* In order to comprise all that is said on Baptism in a single view, the 
concluding part of the Catechism is here referred to. 



ON BAPTISM. 



9 



the work of the Holy Trinity, dedicating ourselves to the 
service of the Father as our Creator, the Son as our Re- 
deemer, and the Holy Ghost as our Sanctifier. 
What does water represent to us ? 

The cleansing of the soul from sin by the blood of 
Christ, and its renewal by the influence of the Holy Ghost. 
Water is used to purify us, and it is therefore a very pro- 
per emblem of these purifying and refreshing influences of 
the Gospel. 

Then will I sprinkle clean water, and ye shall be clean. Ezek. 

xxxvi. 25. 37. 
But ye are washed, but ye are sanctified. 1 Cor. vi. 11. 

" What is the inward and spiritual grace 

" A death unto sin, and a new birth unto righteousness." 
We were dead in trespasses and sins in our natural 
state ; in our regenerate state w T e should be alive unto 
righteousness. We should retain no love for sin, and 
whenever we feel it rising within us, we should strive 
against it, and pray to God to enable us to conquer it. 
How shall we that are dead to sin, live any longer therein 1 Rom. 
vi. 2. 

For he that is dead is freed from sin. Rom. vi. 7. 

Likewise reckon ye yourselves to be dead unto sin. Rom.vi. 11. 

By whom the world is crucified unto me. Gal. vi. 14. 

What do you mean by a new birth unto righteousness ? 

Receiving a new and divine nature totally opposed to 
the corrupt nature we derived from Adam. The hearts 
and affections of those who are thus born again are set 
upon God, and their constant desire is to please and obey 
him. 

Which were born not of the will of man, but of God. John i. 13. 
Except a man be born again, he cannot see the kingdom of 

God. John iii. 3. 
You hath he quickened who were dead in trespasses. Eph. ii. 1. 
And be renewed in the spirit of your mind. Eph. iv. 23, 24. 
Being born again — by the word of God. 1 Pet. i. 23. 
That we being dead to sin, should live unto righteousness. 

1 Pet. ii. 24. 

Whosoever is born of God doth not commit sin. 1 John 
iii. 9. 

Whatsoever is born of God overcometh the world. 1 John 
v. 4. 

Renew a right spirit within me. Ps. Ii. 10. 
Do all baptized persons partake of this inward grace ? 
No : children may receive the Holy Ghost, in answer 



10 



ON BAPTISM. 



to the prayers offered for them at their baptism ; but the 
outward sign will not profit those who live and die with- 
out the inward grace. 

Circumcise, therefore, the foreskin of your heart. Deut. x. 16. 

He that believeth, and is baptized, shall be saved. Mark xvi. 16. 
Abraham was circumcised after he became a believer ; 
Ishmael was circumcised, who probably never believed; 
and Isaac was thus initiated into the Church when he was 
only eight days old, and of course before he believed. 

The belief here required is a personal application to 
Jesus. It is not enough to confess him with our mouth, 
but our hearts must also be influenced, (Rom. x. 9,) other- 
wise our faith will be of as little avail as that of Simon 
Magus. 

Then Simon himself believed also, and was baptized. Acts 
viii. 13. 

Peter said to him — Thou hast neither part nor lot in this matter : 
for thy heart is not right with God. Acts viii. 21. 

Can any man forbid water, that these should not be baptized 1 
(viz. Cornelius, and his family.) Acts x. 44. 47. 

Circumcision is that of the heart. Rom. ii. 25. 29, 

In Christ Jesus neither circumcision availeth any thing, nor un- 
circumcision, but a new creature. Gal. vi. 15. 

"What is required of persons to be baptized ?" 

"Repentance, whereby they forsake sin: and Faith, 
whereby they steadfastly believe the promises of God 
made to them in that Sacrament.'" 

" Why then are infants baptized, when by reason of their 
tender age they cannot perform them?" 
"Because they promise them both, viz. repentance and 
faith, by their sureties," (or sponsors,) who are called upon 
to see that the children be brought up in a religious man- 
ner.* As persons in any agreement are bound by the en- 
gagements of their representatives, and receive the benefits 
of the contract; so in the baptismal covenant, children 
promise repentance and faith by their sureties, " which 
promise, when they come to age, themselves are bound to per- 
form." 

Article 25. — In such only as worthily receive the same, the sa- 
craments have a wholesome effect or operation. 
All baptized persons do not partake of the blessings 
attending baptism, because they do not all repent and be- 
lieve. For man having broken his baptismal promise to 

* See note at the end of the chapter, page 12. 



ON BAPTISM. 



11 



God, God is freed from the performance of the promises 
he made at baptism to man. . 

What does the Catechism say we are made in baptism ? 

Members of Christ, children of God, and inheritors of 
the kingdom of heaven. 

What is it to be a member of Christ ? 

It is to be united to him, as the branch is to the vine, 
and as the members are to the body, Christ being the 
head. It is to be a member of his church, which is his 
body. 

— The church which is his body. Eph. i. 22, 23. 
Now ye are the body of Christ, and members in particular. 
1 Cor. xii. 27. 

This union is obtained by faith in Christ, and in bap- 
tism we make a profession of it, and receive the outward 
sign of it. 

Yield your members as instruments of righteousness. Rom. 
vi. 13. 

What is it to be a child of God ? 

It is to be adopted into his family, treated as a son, and 
to be trained up for his kingdom. 
If his children keep not my law. Ps. Ixxxix. 30, &c. 
As many as received him, to them gave he power to become the 

sons of God. John i. 12. 
As many as are led by the Spirit of God, they are the sons 

of God. Rom. viii. 14. 
I — will be a father unto you, and ye shall be my sons and 

daughters, saith the Lord Almighty. 2 Cor. vi. 18. 
Be ye followers of God, as dear children. Eph. v. 1. 
Behold what manner of love — -to be called sons of God. 1 John 

iii. 1. 

Every one that loveth is born of God. 1 John iv. 7. 
What is it to be an inheritor of the kingdom of heaven? 

It is to have a title to the kingdom of heaven, founded 
on the promises of God, in Christ Jesus, to his children ; 
and, after death, to obtain possession of the inheritance. 
Come, ye children of my father, inherit the kingdom prepared 

for you, &c. Matt. xxv. 34. 
I go to prepare a place for you. John xiv. 2, 3. 
The unrighteous shall not inherit the kingdom of God. 1 Cor. 
vi. 9. 

If children, then heirs — heirs of God. Rom. viii. 17. 

The heir, as long as he is a child, differeth nothing from a ser- 
vant. G al. iv. 1. 

Who hath begotten us again to an inheritance, &c. 1 Pet. 
i. 3, 4. 



12 



ON REPENTANCE. 



Collect, for the Circumcision of Christ. — Grant us the true cir- 
cumcision of the Spirit, that our hearts and all our members 
being mortified from all worldly and carnal lusts, we may in 
all things obey thy blessed will, 

NOTE. 

THE OBLIGATIONS AND DUTIES OF SPONSORS. 

It is an error to suppose that the promises of baptism are made by spon- 
sors in their own name or behalf. "The whole engagement," Bishop 
Griswold remarks, " is made in the name of the child, and nothing more 
or less is required or intended. The sponsor expresses audibly that en- 
gagement which baptism lays upon the infant. . . . They act as agents for 
another in the performance of a ' charitable work ;' and what they engage 
is not for themselves, but for the child only : . . . they promise to perform no- 
thing . . . not even that they will teach the child religion, or bring him up in 
the faith and fear of God. But it is highly necessary that this should by some 
one or more be done ; in the nature of the thing it is most proper, and it 
is generally expected, that they who present the child to baptism should 
see to the performance of this most essential duty. And accordingly 
the church as she ought enjoins it upon them, ' it is your parts and duties 
to see that this infant be taught,' &c. . . . This is no part of their verbal en- 
gagement, but in the reason of the thing, as also from the authority of the 
church and the general understanding of Christians, it justly rests upon 
them, and would so rest, though no responses were made."— Bishop Gris- 
wold's Pastoral Address to the Members of the P. E. Church in the 
Eastern Diocese." 

With respect to the authority of sponsors thus to act in behalf of in- 
fants, and the obligation of their acts upon those whom they represent, 
Archbishop Seeker remarks, — 

" Certainly, we are not bound to do whatever any other person shall 
take upon to promise in our name. But if the thing promised be part of 
an agreement advantageous to us, we are plainly bound in point of interest, 
and indeed of conscience too, for we ought to consult our own happiness. 
Even by the laws of men, persons unable to express their consent are 
yet presumed to consent to what is for their own good; and obligations 
are understood to lie upon them from such presumed consent for ever : 
especially if there be a representative acting for them who is empowered 
so to do. And parents are empowered by nature to act for their children : 
and by Scripture to do it in this very case ; and therefore may employ 
others to do it under them." — Lectures on the Catechis-m, p. 36, of the 
first American edition ; published at Columbus, Ohio, by J. N. Whiting, 
to which all the references in this volume, from this author, are made. 



CHAPTER III. 

ON REPENTANCE. 

You say that Repentance and Faith are required of all who 
are baptized : What is Repentance ? 
A genuine sorrow for having offended God. That sor- 
row for having done wrong, which is occasioned merely 



ON REPENTANCE. 



13 



by the fear of punishment, is not true repentance. A ma- 
lefactor, who is about to be executed, may be very sorry 
that he has forfeited his life by his crimes ; and a bad man, 
on his death-bed, may be very sorry that he is to be sent 
to everlasting torment : and yet, if an opportunity were 
afforded them, both would return to their old sins, and 
their sorrow would last no longer than their danger. Real 
penitents are very frequent and particular in making con- 
fessions of their secret sins to God, and do not content 
themselves with talking much of their own baseness and 
unworthiness, and of their good intentions, but really for- 
sake sin, and " bring forth fruits meet for repentance." 

The progress of true repentance is admirably illustrated 
by the parable of the Prodigal Son. It begins with reflec- 
tion : this leads to self-examination : this ends in convic- 
tion, accompanied with faith : these are followed by con- 
trition and sorrow, which settle into hatred and loathing of 
sin. To constitute such a repentance, there must be a 
desire of mercy and deliverance ; an actual application for 
it in retirement, by groanings which cannot be uttered ; a 
ceasing to do evil, and a learning to do well ; an abound- 
ing in the work of the Lord, and an active desire to ad- 
vance his glory. 

The word of God informs us (2 Cor. vii. 10) that godly 
sorrow worketh repentance to salvation, not to be repented 
of; but the sorrow of the world worketh death ; and we 
have examples of the effects produced by both kinds, that 
we may examine ourselves, and know to which class our 
sorrow, when we have done wrong, belongs. 

Examples of what is called " the Sorrow of the World." 
Cain. Gen. iv. 13, 14. [Saul. 1 Sam. xv. 30. 

Esau. Gen. xxviii. 34. Heb. xii.17. Ahab. 1 Kings xxi. 25. 29. 
Pharaoh. Exod. x. 16. j Judas. Matt, xxvii. 3. 

Examples of true Repentance. 
Job. Job xlii. 6. Prodigal Son. Luke xv. 12. 18. 



Manasseh. 2 Chron. xxxiii. 13. 
David. Ps. xxxii. 3—5 ; li. 
Ephraim. Jer. xxxi. 18. 
Woman who was a sinner. Luke 
vn. 37. 46. 



Zaccheus. Luke xix. 8. 
Peter went out and wept bitterly. 

Luke xxii. 62. 
Thief on the cross. Luke xxiii. 
40 — 43. 

What is the state of mind of a penitent? 
Turn thou me, and I shall be turned. Jer. xxxi. 18. 
3 



14 ON REPENTANCE. 

That thou mayest remember, and be confounded. Ezek. xvi. 63. 
And ye shall loathe yourselves — for all your evil. Ezek. xx. 43 ; 
xxxvi. 31. 

They shall look on me whom they pierced, and mourn. Zech. 
xii. 10. 

Why is repentance necessary for all men 7 

1. Because all have sinned. 

If I justify myself, mine own mouth shall condemn me. Job 
ix. 20. 

There is not a just man upon earth, that sinneth not. Eccl. 
vii. 20. 

We are all as an unclean thing. Isa. lxiv. 6. 

All have sinned, and come short of the glory of God. Rom. 

iii. 23. 

If we say that we have no sin, we deceive ourselves. 1 John i. 8, 

2. Because God commands it. 
Turn ye at my reproof. Prov. i. 23. 

Repent, and turn yourselves from all your transgressions. 

Ezek. xiv. 6 ; xviii. 30. 
Repent ye, for the kingdom of heaven is at hand. Matt. iii. 2 ; 

iv. 17. 

Repent ye, and believe the gospel. Mark i. 15. 
They went out, and preached that men should repent. Mark 
vi. 12. 

That repentance and remission of sins should be preached. 

Luke xxiv. 47. 
Repent and be baptized, every one of you. Acts ii. 38. 
Repent, therefore, that your sins may be blotted out. Acts iii. l£L 
God commandeth all men everywhere to repent. Acts xvii. 30. 
Repent, and do works meet for repentance. Acts xxvi. 20. 
Remember from whence thou art fallen, and repent. Rev. ii. 5. 
Repent, or else I will come unto thee quickly. Rev. ii. 16. 
Remember how thou hast received — and repent. Rev. iii. 3- 

3. Because conscience tells us so, and all men promise 
themselves to repent at some future day. 

Felix trembled, and answered, Go thy way for this time ; when 
I have a convenient season, I will call for thee. Acts xxiv. 25. 

4. Because the mind must be prepared for pardon by 
repentance, and without there can be no meetness for 

heaven. ... « i 

Except ye repent, ye shall all likewise perish. Luke xm. 3. 5. 

Can a man, of himself, truly repent ? 

No: repentance is the gift of God, the purchase of 
Christ, and the work of the Spirit. 
Every good and perfect gift is from above. James i. 17. 
I came not to call the righteous but sinners to repentance. 

Matt. ix. 13. Mark ii. 17. Luke v. 32. 
Him hath God exalted — to give repentance. Acts v. 31. 
Then hath God also to the Gentiles granted repentance unto 
life. Acts xi. 18. 



ON REPENTANCE. 



15 



If God peradventure will give them repentance. 2 Tim. ii. 25. 

Joy shall be in heaven over one sinner that repenteth. Luke 
xv. 7. _ " • 

The goodness of God leadeth thee to repentance. Rom. n. 4. 

Not willing that any should perish, but that all should come to 

repentance. 2 Pet. hi. 9. 
Wliat promises are made to penitent sinners ? 

If thou shalt return unto the Lord — then he will have compas- 
sion on th^e. Deut. xxx. 2, 3. . ^ "\ . . m 

If my people shall humble themselves — then will I forgive their 
sin. 2'Chvon. vii. 14. 

Whoso confesseth and forsaketh his sins shall find mercy. 
Prov. xxviii. 13. 

Let the wicked forsake his way — and return unto the Lord, 
and he will have mercy on him — and abundantly pardon 
him. Isa. lv. 7. 

If thou wilt return, Israel, then thou shalt not remove. Jer. 
iv. 1. 

If he turn from his sin — he shall not die. Ezek. xxxiu. 14, 15. 

The returning prodigal was forgiven. Luke xv. 21, 22. 

If we confess our sins, he is taithful and just to forgive us our 
sins. 1 John i. 9. 
The method in which God forgives sinners may be il- 
lustrated by comparing a man, in his unregenerate state, 
to a criminal under sentence of death. The prince, whose 
laws he has broken, and whose justice he has offended, is 
disposed to act with compassion towards him ; but he 
chooses that the prisoner should throw himself on his 
mercy, and crave life at his hands, before he will consent 
to remit the punishment he has incurred. 

Again : Sinners are placed in the situation of a company 
of condemned rebels in a dungeon. A warrant arrives; 
one is taken away and led out to execution, and his com- 
panions behold him no more. They do not see what 
becomes of him, and will not believe the report which is 
brought them of the pains he suffered. Another and an- 
other is taken away in the same manner ; still those who 
remain suppose their companions are only released from 
misery, and carelessly expect their own turn. All this 
time, messengers from the king are employed in persuad- 
ing them to submission, exhorting them to ask forgiveness 
and accept mercy. A few are prevailed on to comply 
with these terms, and are dismissed : but the rest, seeing 
no difference between those removed by warrant and those 
set at liberty by pardon, persist in their obstinacy, and 
treat the persuasions of their friendly advisers with neg- 
lect and contempt. 



16 



ON FAITH. 



What is the chief means by which repentance is produced ? 

A view of a crucified Saviour. The penitent, looking 
at the cross of Christ, sees himself a sinner, and mourns 
over those sins which crucified the Lord of life. 

Unless we feel something- of this, we are not real Chris- 
tians. The only entrance to the way which leads to eter- 
nal life, is by this godly sorrow and heartfelt repentance. 
The passage is very difficult, and we must strive to enter 
in at the strait gate. 

Notwithstanding the necessity and benefit of repent- 
ance, we must remember that it does not atone for sin. 

How are ive to obtain repentance ? 
By prayer. 

Prayers for repentance, in the Liturgy. 
Collect, Ash-Wednesday. — Create and make in us new and con- 
trite hearts. 

Absolution. — Let us beseech him to grant us true repentance. 
Litany. — That it may please thee to give us true repentance. 

How necessary is it for those who have not already re- 
pented, to set about the important work immediately ! Do 
not trifle with God. Difficulties will increase with age. 



CHAPTER IV. 

ON FAITH. 

What is Faith ?* 

St. Paul briefly defines it to be 
The substance of things hoped for, the evidence of things not 
seen. Heb. xi. 1. 

Christ is the object of a Christian's faith, and the hope 
set before us; faith is not a state of the understanding 
merely, but of the heart. To believe testimony, and rely 
on the promises of men, is natural ; but spiritual things 
are so far beyond our apprehension, so humbling, and so 
opposite to worldly pursuits, that we cannot believe the 
things which concern our eternal salvation, so as to love 
them, and act upon them, (and none is true faith, but that 

* See note at the end of the chapter, page 20. 



ON FAITH* 



1? 



which worketh by love,) until the heart be changed by 
grace. 

Faith is founded on knowledge— a knowledge of God, 
and of our own ruined condition, as revealed to us in the 
Scriptures. It includes a determination not to continue in 
this state. " O wretched man that I am ! who shall de- 
liver me from the body of this death ?" It produces a con- 
viction that if help comes, it must come from God, and 
leads us to breathe such petitions as these : " Turn thou 
me !" — "Undertake for me!" — "Wilt thou not revive 
us ?" It brings us to the Redeemer, unites us to him, and 
enables us to walk in that liberty wherewith he hath made 
us free. 

Thus if Christ be called 
A Refuge, (Isa. xxv. 4,) Faith leads us to flee to him for shelter 

from the wrath of God. 
A Fountain, (Zech. xiii. 1,) Faith induces us to come to have 

our guilt washed away. 
The Bread of Life, (John vi. 35,) Faith draws us to him as our 

spiritual food and sustenance. 
Living Water, (John vii. 37,) Faith brings us to Mm to have 

our thirst quenched. 
A Shepherd, (Isa. xl. 11,) Faith causes us to follow him, and 

seek his protection and guidance. 
A Physician, (Matt. ix. 12,) Faith leads us not only to believe 

in his power, but to go to him to be healed. 
A High Priest, (Heb. iv. 14,) an Advocate, (1 John ii. 1,) Faith 
depends only on his atonement and intercession for pardon 
and acceptance. 

A Prophet, (Luke xxiv. 19,) Faith leads us to ask him to teach 
us his will, with an intention, by his help, to do it. 

A King, (Matt. xxi. 5, ) Faith leads us to submit in all things 
to his authority. 

Such a faith has great power. 
All things are possible to him that believeth. Mark ix. 23. 

All men have not this Faith, (2 Thess. iii. 2,) which is 
very different from a mere historical belief of the facts, 
and a general and cold assent to the doctrines, contained in 
the Bible. Such a Faith even bad men may have; nay, 
the devils themselves believe thus far, as firmly as the 
holiest saints. James ii. 19. 

Eminent Examples of Faith, 

Abraham offering Isaac his son. Gen. xxii. 10 — 16. 

David said to Goliath, The battle is the Lord's, and he will give 

you into our hands. 1 Sam. xvii. 45. 47. 
Though he slay me, yet will I trust in him. Job xiii. 15. 
Snadrach, Meshach, and Abednego. Dan. iii. 18. 

3* 



13 



ON FAITH. 



Jonah's prayer when in the fish's belly. Jon. ii. 4. 

Although the fig-tree shall not blossom — yet will I rejoice in the 

Lord. Hab. iii. 17, 18. 
Speak the word, and my servant shall be healed. Matt. viii. 8. 
The friends of the man sick of the palsy. Matt. ix. 2. 
The woman with the issue of blood. Matt. ix. 22. 
The Canaanitish woman. Matt. xv. 28. 
Blind Bartimeus. Mark x. 52. 
The woman who was a sinner. Luke vii. 50. 
Stephen was " full of faith." Acts vi. 5. 
Paul said, I believe God, that it shall be even as it was told me. 

Acts xxvii. 25. 

Heb. xi. mentions Abel, Enoch, Noah, Isaac, Jacob, Joseph, 
Moses, and others, as patterns of faith. 

Why is faith necessary for all men ? 

1. Because it is by faith alone that we can be justified. 
By the deeds of the law there shall no flesh be justified in his 

sight. Rom. iii. 20. 
Therefore we conclude that a man is justified by faith without the 

deeds of the law. Rom. iii. 28. 
To him that worketh not, [that is as a ground of justification,] 

but believeth on him that justifieth the ungodly, his faith is 

counted for righteousness. Rom. iv. 5. — See also v. 1. Gal. 

ii. 16; iii. 8. 11. 21 — 24 ; v. 4, 5, he. &c. See also note on 

justification by faith, page 21. 

2. Because, without it, it is impossible to please God, 
to profit by his word, to resist the assaults of Satan, or to 
have Christ formed in the heart, the hope of glory. 

The shield of faith, wherewith ye shall be able to quench all the 

fiery darts of the wicked. Eph. vi. 1G. 
The word did not profit, not being mixed with faith. Heb. iv. 2. 
Without faith it is impossible to please God. Heb. xi. 6. 

3. Because all men are commanded to believe. 
Believe in the Lord your God. 2 Chron. xx. 20. 
Look unto me, and be ye saved. Isa. xlv. 22. , 

This is my beloved son ; hear ye him. Matt. xvii. 5. Mark ix. 7. 
Have faith in God. Mark xi. 22. 

This is the work of God, that ye believe in him. John vi. 29. 
Him shall ye hear in all things. Acts iii. 22, 23 ; vii. 37. 
Believe in the Lord Jesus Christ. Acts xvi. 31. 
This is his commandment, that we should believe on the name 
of his Son Jesus Christ. 1 John iii. 23. 
Are all men invited to believe ? 
Yes. 

John came — that all men through him might believe. John i. 7. 
What is the consequence of unbelief? 

He that believeth not shall be damned — is condemned al- 
. ready. Mark xvi. 15, 16. John iii. 18. 
Take heed, lest there be in any of you an evil heart of unbelief. 
Heb. iii. 12. 



ON FAITH. 



19 



The unbelieving: shall have their part in the lake that burnetii 
with fire and brimstone. Rev. xxi. 8. 

How are you to obtain this faith ? 

By asking for it, and diligently seeking it in the use of 
ordinances, remembering that faith is the gift of God, in 
the use of means. 

Faith cometh by hearing. Rom. x. 17. 

To another, faith, by the same Spirit. 1 Cor. xu. 9. 

The fruit of the Spirit is faith. Gal. v. 22. 

By grace ye are saved, through faith — the gift of God. Eph. u. 8. 

Through the faith of the operation of God. Col. ii. 12. 

Jesus, the author and finisher of our faith. Heb. xii. 2. 

We are exhorted to follow after faith, 1 Tim. vi. 11. 2 Tim. 
ii. 22. 

The Christian's life is a life of faith, that is, every 
blessing comes to him, by a believing application to Jesus 
Christ. 

Ye are the children of God by faith in Christ Jesus. Gal. m. 26. 
The just shall live by faith. Hab. ii. 4. Rom. i. 17. Heb. x. 38. 
I live by faith of the Son of God. Gal. ii. 20. 
We have access (to God) by faith in Mm (Christ.) Rom. v. 2. 
Eph. iii. 12. 

Christ dwells in the heart by faith. Eph. iii. 17. 

By grace ye are saved, through faith. Eph. ii. 8. 

Thy faith hath saved thee. Luke vii. 50. 

Thou standest by faith. Rom. xi. 20. 

By faith ye stand. 2 Cor. i. 24. 

We walk by faith. 2 Cor. v. 7. 

Fight the good fight of faith. 1 Tim. vi. 12. 

What are the signs of true faith ? 

1. Love to Christ and his people. 

Unto you, which believe, he is precious. 1 Pet. ii. 7. 

2. Hatred of sin. 

Hereby we do know that we know him, if we keep his com- 
mandments. 1 John ii. 3. 

Examine yourselves whether ye be in the faith. 2 Cor. xiii. 5. 
If you have reason to fear that you have not faith, make 
application for it without further delay. If you find it to 
be a hidden treasure, dig for it. If you are convinced that 
it is a pearl of great price, sell all that you have, that you 
may purchase it. Matt. xiii. 44. 46. If the principle have 
already gained admission into your breast, though it be yet 
as a grain of mustard-seed, let it encourage you to perse- 
vere. Pray with the disciples, " Lord, increase our faith," 
(Mark xvii. 5,) and adopt the words and spirit of him who 
said, " Lord, I believe, help thou my unbelief." Mark ix. 
24. Call to mind the promises contained in the Scripture, 



20 



ON FAITH; 



(Matt. vii. 7,) " Ask, and it shall be given you." But 
beware of calling in question the power or the willingness 
of God to fulfil his promises, by relapsing into unbelief. 
" He that believeth not, hath made him a liar." Say not, 
that the object is beyond your reach, or that the means af- 
forded you for obtaining it are insufficient. Men do not 
believe, because they love darkness, and will not come to 
the light, that they might have life. 

Prayers for Faith, in the Liturgy. 
Collect for the Mth Sunday after Trinity. — Give unto us the 

increase of faith, hope, and charity. 
Collect for St. Thomas's Day. — Grant us so perfectly, and 
without all doubt, to believe in thy Son, Jesus Christ, that 
our faith, in thy sight, may never be reproved. 
Collect for St. Mark's Day. — Give us grace, that being not like 
children, carried away with every blast of vain doctrine, we 
may be established in the truth of the Holy Gospel. 
Collect in the Lifany. — Grant, that in all our troubles we may 
put our whole trust and confidence in thy mercy. 
Pray that you " may hold the faith in unity of spirit, in 
the bond of peace, and in righteousness of life." 

NOTE. 

ON FAITH. 

A right understanding of the nature of faith is so important, and" the 
views of it entertained by many are so confused, that it appears desirable 
to add to what the author has said, the following clear and satisfactory 
description of it from the Homily on "true, lively, and Christian faith. 53 

"There is one faith, which in Scripture is called a dead faith; which 
bringeth forth no Rood works, but is idle, barren, and unfruitful. And 
this faith, by the holy apostle St. James, is compared to the faith of devils ; 
which believe God to be true and just, and tremble for fear, yet they do 
nothing well, but all evil .... this faith is a persuasion and belief in 
man's heart whereby he knoweth that there is a God, and agreeth unto 
all truth of God's most holy word, contained in holy Scripture. So 
that it consisteth only in believing the word of God that it is true. And 
this is not properly called faith. But as he that readeth Caesar's Com- 
mentaries, believing the same to be true, hath thereby a knowledge of 
Caesar's life and notable acts, because he believeth the history of Caesar, 
yet it is not properly said that he believeth on Ccesar, of whom he looketh 
for no help nor benefit: even so he that believeth that all that is spoken 
of God in the Bible is true, and yet liveth so ungodly that he cannot look 
to enjoy the promises and benefits of God ; although it may be said that 
such a man hath faith and belief to the words of God ; yet it is not pro- 
perly said that he believeth in God, or hath such a faith and trust in God, 
whereby he may surely look for grace, mercy, and everlasting life at 
God's hand, but rather for indignation and punishment, according to the 
merits of his wicked life. . . . Another faith there is in Scripture which 
is not as the foresaid faith, idle, unfruitful, and dead, but worketh by love, 
as St. Paul declares ; which as the other vain faith is called a dead faith, 
so this may be called a quick or lively faith.— And this is not. only the 
common belief of the articles of our faith ; but it is also a true trust and 



ON FAITH. 



21 



confidence of the mercy of God through our Lord Jesus Christ, and a 
steadfast hope of all good things to be received at God's hand. .... This 
is the true lively, and unfeigned Christian faith, and is not m the mouth 
and outward profession only, but it liveth and stirreth inwardly in the 
heart And this faith is not without hope and trust in God ; nor without 
the love of God and of our neighbours ; nor without the fear of God ; nor 
without the desire to hear God's word, and to follow the same in eschew- 
ing evil, and doing gladly all good works. This faith, as St. Paul describes 
it is the sure ground and foundation of the benefits which we ought to 
look for and trust to receive of God, a certificate and sure looking for 
them, although they yet sensibly appear not unto us." 

The reader will probably find nowhere else so intelligible and just an 
explanation of the scriptural doctrine on this subject as may be found m 
the Homily from which this quotation is made. The Homilies are declared 
by the Church of England to contain "a godly and wholesome doctrine," 
and the thirty-fifth article, in which this declaration is made, is received 
by the Protestant Episcopal Church in the United States, "so far as it de- 
clares the book of Homilies to be an explication of Christian doctrine, 
and instructive in piety and morals." Whenever then we quote the 
Homilies on matters of doctrine or practical religion, we set forth the 
doctrines of that church.' 

ON JUSTIFICATION BY FAITH. 

Having set before the reader the nature of faith, it is important to say 
something of its most important office, viz. as the means of our justi- 
fication. The following extract from the Rev. William Hammond, an 
bid writer of the Church of England, presents a clear and satisfactory 
view of the subject, and is the more valuable from its reference to the 
Articles and Homilies. Mr. Hammond's first quotation from the Homily 
on the Salvation of man, (called in the eleventh article the Homily on 
Justification, from its leading subject,) is in our extract continued, so as 
to include some observations which are particularly worthy of attention 
for their just and discriminating views of this great doctrine. The 
whole Homily (and indeed all the Homilies) should be attentively studied 
by every reader. 

"The author or efficient cause of our justification is God. He it is that 
confers this unspeakable privilege upon us; and, therefore, he is called 
the justifier of him that believeth in Jesus, Rom. iii. 26. He is said to 
justify the ungodly, Rom. iv. 5. It is God that justifieth, Rom. viii. 33. 
Hence he is said to reconcile the world unto himself 2 Cor. v. 19. And, 
indeed, who can forgive sins but God alone 1 Who can justify souls but 
only the most high God? This is his peculiar prerogative; and the in- 
strumental cause or means on our part is faith, which we are now to 
show. And here I might transcribe the whole Homily on the Salvation 
of Man, for it is all to our purpose ; but this I refer the reader to at his 
leisure. I shall only just mention one or two passages. 

"The Homily aforesaid hath these words; 'St. Paul declareth here 
nothing upon the behalf of man concerning his justification, but only a 
true and lively faith— and yet that faith doth not shut out repentance, 
hope, love, dread, and the fear of God, to be joined with faith in every man 
that is justified, but it shutteth them out from the office of justifying.'' 
'Neither doth faith shut out the justice [or righteousness] of our good 
works, necessarily to be done afterwards of duty towards God — for we 
are most bounden to serve God in doing good deeds commanded by him 
in his Holy Scripture, all the days of our life— but it excludeth them, so 
that we may not do them to this intent, to be made just by doing of them. 
For all the good works that we can do be imperfect ; and therefore not 
able to deserve our justification : but our justification doth come freely, 
by the mere mercy of God; and of so great and free mercy, that whereas 



22 



ON FAITH. 



all the world was not able of themselves to pay any part towards their 
ransom, it pleased our heavenly Father, of his infinite mercy, without 
any desert or deserving, to prepare for us the most precious jewels of 
Christ's body and blood ; whereby our ransom might be fully paid, the 
law fulfilled, and his jusrice fully satisfied. So that Christ is now the 
righteousness of all them that do truly believe in him. He fur them paid 
fheir ransom by his death. He for them fulfilled the law in his life. So 
that now in him and by him every true Christian man may be called a 
fulfiller of the law: forasmuch "as that which their infirmity lacked, 
Christ's justice [or righteousness] hath supplied.' 

Though all other graces are in the soul at the same time faith is, yet it 
is in the prerogative of faith only to justify. So afterwards ; " This sen- 
tence, that we be justified by faith o?ily, is not so meant of them, that 
the said justifying faith is alone in man without true repentance, hope, 
charity., dread, and the fear of God, at any time and season." Though 
faith only justifies, yet justifying faith is not separate from repentance, 
hope, love, and other fruits of the Spirit. It is the proper ofiice of faith 
to justify, for faith is the grace that is just suited for this purpose. As 
the eye is fitted for seeing, or the hand "for acting, so is faith exactly fitted 
for justifying, i. e. for seeing Christ, and taking hold of him for strength 
and righteousness ; but as neither the eye sees, nor the hand acts sepa- 
rate from the body, (for destroy the subject or organ, and its act is also 
destroyed,) so neither does faith justify separate from other graces, (for 
then it would not be true living faith ;)'yet it alone justifies, the ofiice of 
justification is its peculiar privilege, and the other divine principles in 
the heart have no share in this affair. In short, though faith and all other 
Christian virtues and graces are in the heart at the time of our justifica- 
tion, yet those other virtues and graces have no hand in our justification, 
but justification is the office and prerogative of faith alone. 

In the third part of this Homily it is said, We be justified by faith only ; 
which is thus explained : <: We put our faith in Christ, that we be justi- 
fied by him only, that we be justified by God's free mercy, and the merits 
of our Saviour Christ only, and by no virtue or good works of our own 
that are in us. or that we can be able to have or to do for to deserve the 
same ; Christ himself only being the cause meritorious thereof." Here 
our own works and virtues are excluded, and Christ asserted to bethe 
meritorious cause of our justification. What, then } becomes of the 
opinion of those who extol the merit of works, and assign them a part in 
our justification 1 Some are willing to make an evasion here : " We (say 
they) hold, that works are a condition, but not a meritorious condition of* 
our justification." But if works are not meritorious, how can they be 
any condition at all of our justification 1 I leave this difficulty for our 
adversaries to explain. 

In the second part of this Homily, the testimonies of Hilary, Basil, and 
Ambrose, are produced ; and Origen, Chrysostom. Cyprian, Augustine, 
Prosper, Oecuinenius, Phocius, Bernardus, and Anselm, are mentioned 
as advocates and espousers of this doctrine of free justification; which 
is designed on purpose to show the concurrence of Greek and Latin 
fathers in this important and everlasting truth. 

I must just mention the eleventh Article, which is clear and explicit; 
It is entitled, 

OP THE JUSTIFICATION OP MAN. 

"We are accounted righteous before God, only for the merit of our 
Lord and Saviour Jesus Christ, by faith, and not for our own works or 
deservings. Wherefore that we are justified by faith only, is a most 
wholesome doctrine, and very full of comfort, as more largely is express- 
ed in the Homily of Justification." The doctrine of justification by faith 
only is here so clearly delivered, and so positively asserted, that one 



ON THE PROMISES MADE AT BAPTISM. 



23 



would think nothing but corrupt nature, an evil heart of unbelief, 
prejudice, or worldly interest, could incline men to understand thus 
article in any other sense, or constrain them to put a double meaning 
upon it. Our reformers here call it a wholesome doctrine, and very full 
of comfort ; and all who experience it, find it so ; although those who do 
not experience it, do not know either the wholesomeness or comfort of it. 
Many people have the doctrine of justification by faith m their heads, but 
yet are very miserable for want of having it in their hearts. 



CHAPTER V. 

ON THE PROMISES MADE AT BAPTISM. 

What did your Sponsors for you at your Baptism ? 

"They did promise and vow three things in my name : 
First, that I should renounce the devil and all his works, 
the pomps and vanity of this wicked world, and all the 
sinful lusts of the flesh. Secondly, that I should believe 
all the articles of the Christian Faith. And, thirdly, that 
I should keep God's holy will and commandments, and 
walk in the same all the days of my life." 

What is meant by the devil 1 

An evil spirit, the prince of the fallen angels, who is 
invisible, but very busy and powerful. He is the impla- 
cable enemy of the whole human race, and especially of 
believers, whose ruin and misery he is always aiming to 
effect. He occasioned the fall of our first parents, seduc- 
ing Eve, by a lie, to take of the forbidden fruit. 2 Cor. xi. 
3. Under him are numbers of other wicked spirits, who 
are always at hand to tempt men to sin, and who will 
finally become the tormentors of such as die in a state of 
unbelief. 

He is mentioned in Scripture under various names : 

Satan, (i. e. Adversary or Accuser.) 

Job i. 6. Zecb. iii. 1. 
Lucifer. Isa. xiv. 12. 
Tempter, (even of our Lord.) Matt. 

iv. 3. 

Beelzebub. Matt. xii. 24. 
Strong man armed. Luke xi. 21. 
Liar and Murderer. John viii. 44. 
Prince of this world. John xii. 31 : 
xiv. 30. 

Ruler of the darkness of this world. 
Eph. vi. 12. 



God of this world. 2 Cor. iv. 4. 
Belial, (i. e. extremely wicked.) 

2 Cor. vi. 15. 
Roaring Lion. I Pet. v. 8. 
A sinner from the beginning. 1 John 

iii. 8. 

Apollyon, (the Destroyer.) Rev. 

ix. 11. 
Dragon. Rev. xii. 3. 
The old Serpent. Rev. xii. 9. 
Accuser. Rev. xii. 10. 
Deceiver. Rev. xx. 10. 



24 ON THE PROMISES MADE AT BAPTISM. 

Surely, when we consider his power and subtlety* we 
have great reason to pray, " Lead us not into temptation/' 
The Liturgy contains many petitions for deliverance 
from his wiles. 
In the Litany. — From the crafts and assaults of the devil. From 
all the deceits of the world, the flesh, and the devil, deliver x&. 
Prayer after the Litany. — That those evils which the craft and 
subtlety of the devil or man worketh against us, be brought 
to naught. 

Collect, 18th Sunday after Trinity. — Grant thy people grace 
to withstand the temptations of the world, the flesh, and the 
deviL 

What are the works of the devil ? 

Whatever is sinful, and contrary to the will of God, as 
lying, swearing, sabbath-breaking, envyings, contentions, 
theft, murder, uncleanness, hatred, drunkenness, &c. Gal. 
v. 19—21. 

He blinds the eyes of those that believe not. 2 Cor. iv. 4. 

He corrupts the mind. 2 Cor. xi. 3. 

He worketh in the children of disobedience. Eph. ii. 2. 

He keeps men from seeking salvation. 
He sows tares with the good seed. Matt. xiii. 39. 
He catches the word out of the heart Matt. xiii. 19. Luke viii. 12. 
He leads men captive at Ins will. 2 Tim. ii. 26. 

He tempts men to apostasy. 
He put into the heart of Judas to betray his Lord. John xiii. 
2. 27. 

He filled the heart of Ananias to lie. Acts v. 3. 
We are warned to be on our guard, and to resist his at- 
tacks. 

Neither give place to the devil. Eph. iv. 27. 

Put on the whole armour of God, that you may stand against 

the wiles of the devil. Eph. vi. 11. 
Resist the devil, and he will flee from you. James iv. 7. 
Be sober, be vigilant, because of your adversary the devil. 

1 Pet. v. 8. 

Whom resist, steadfast in the faith. 1 Pet. v. 9. m t 

That you may not be overcome and caught in his 
snares, endeavour to preserve a continual sense of the om- 
nipresence and omniscience of God, and of the duty you 
owe to him. When temptation assails you, ask with Jo- 
seph, " How can I do this great wickedness and sin 
against God V Gen. xxxix. 9. 

Recollect, too, that Satan is often transformed into an 
angel of light, in order to deceive. 2 Cor. xi. 14. Beware 
then how you attempt to refute his suggestions by your 
own weak and unassisted reason. Hold no parley with 



ON THE PROMISES MADE AT BAPTISM. 



25 



him, but say, " Get thee behind me, Satan :" and hide 
the word of God in your heart, as Jesus did, that you may 
be able at once to put him to silence with 46 It is written." 
The Son of God was manifested that he might destroy the works 

of the devil, 1 John hi. 8. 
What is meant by pomps and vanity 1 

By pomps are meant the pride of life ; all ostentatious 
display of greatness and riches ; the worldly ambition 
and distinction which seeks the " praise of men," and not 
"the honour which cometh from God only;" and such 
worldly objects in general as captivate the heart, and with- 
draw it from God. 

Vanities consist of empty pleasures and amusements, 
finery in dress, and frivolous occupations. 

These we must renounce; we must not only forsake 
them outwardly in our life and conversation, but resist 
them inwardly in our thoughts and desires. 

How do you prove the duty and necessity of this ? 
Thou shalt not follow a multitude to do evil. Exod. xxiii. 2* 
Be not conformed to this world. Rom. xii. 2. 
Have no fellowship with the unfruitful works of darkness. Eph. 
v. 11. 

Let every one that nameth the name of Christ depart from ini- 
quity. 2 Tim. ii. 19. 

The friendship of the world is enmity with God. James iv. 4. 

Love not the world, neither the things that are in the world 

1 John ii. 15. 
Why do you say " This wicked world ?" 

The whole world lieth in wickedness, i. e. is under the influence 
of the devil. 1 John v. 19. 

What are the " sinful lusts of the flesh 1" 

The whole corrupt nature, with all evil tempers, dispo- 
sitions, thoughts, and desires. 
When lust hath conceived, it bringeth forth sin. James i. 15. 
Abstain from fleshly lusts, which war against the soul. 1 Pet. 
ii. 11. 

The lust of the flesh, the lust of the eye, and the pride of life, 
are not of the Father. 1 John ii. 16. 
We must not indulge in sinful desires, nor give way to 
bad tempers, nor be found in bad practices ; but aim to 
mortify and subdue our sinful affections. 
Take heed ye be not given up to your heart's lusts. Ps. 

lxxxi. 12. 
Flee youthful lusts. 2 Tim. ii. 22. 

Denying ungodliness and worldly lusts, live soberly. Titus 
ii. 12. 

4 



26 ON THE PROMISES MADE AT BAPTISM. 

The punishment of the Israelites in the wilderness is 
recorded as an awful example to those who lust after evil 
things. 1 Cor. x. 6. Num. xi. 4. 33, 34. 

The consideration that Christ died to save us from the 
tyranny of our three great enemies, the world, the flesh, 
and the devil, and that his grace is promised for our sup- 
port under the conflict, shouid excite us to fight manfully 
against them.* 
Christ died to deliver us from this present evil world. Gal. i. 4. 
Walk in the Spirit, and ye shall not fuliil the lusts of the flesh. 
Gal. v. 16. 

They that are Christ's have crucified the flesh, with the affec- 
tions and lusts. Gal. v. 24. 

That he should no longer live in the flesh to the lusts of men, 
but to the will of God. 1 Pet. iv. 2. 

What loas the second fhi?ig your Sponsors promised for you? 

That I should believe all the Articles of the Christian 
faith. 

True faith has been described, 'and its necessity shown. 
See Chap. IV. 
He that believeth not shall he damned. Mark xvi. 16. 
Without faith it is impossiele to please God. Heb. xi. 6. 

What was the third thing your Sponsors promised for you? 

That I should keep God's holy will and commandments, 
and walk in the same all the days of my life. 

Where is God's holy will summed up ? 

In the ten commandments. 
Not every one that saith unto me, Lord, Lord, &c, but he that 
doeth the will of my Father who is in heaven. Mattvii. 21. 
If thou wilt enter into life, keep the commandments. Matt, 
xix. 17. 

Blessed are thev that hear the word of God, and keep it. Luke 
xi. 28. 



* The following suggestions of Archbishop Seeker deserve our serious 
attention. 

"I must desire you to observe, concerning each of the things which 
we renounce in Baptism, that we do not undertake what is beyond our 
power ; that the temptations of the devil shall never beset a»d molest us ; 
that the vain show of the world shall never appear inviting to us; that 
our own corrupt nature shall never prompt or incline us to evil: but 
we undertake what, through the grace of God, though not without it. is 
in our power: that we will not either designedly or carelessly give these 
our spiritual enemies needless advantages against us; and that, with 
whatever advantage they may at any time attack us, we will never yield 
to them, but always resist them with the utmost prudence and strength." 
— Lectures on the CatecMsm, p. 33. 



ON THE PROMISES MADE AT BAPTISM. 



27 



We are to make them the daily rule of our life, and to 
walk in them, which implies activity. 
Good works, which God hath before ordained, that we should 
walk in them. Eph. ii. 10. 

How long is this obedience required?' 

„ Ml the days of my life. Not only in our childhood, 
when we are subject to our parents, masters, and teachers, 
but when we are grown up, and no longer under their con- 
trol. 

Might serve him in holiness and righteousness all the days of 
our life. Luke i. 75. 

" Dost thou not think that thou art bound to believe, and to 
do as they have promised for thee?"* 
"Yes, verily; and by God's help so I will: and I 
heartily thank our heavenly Father, that he hath called me 
to this state of salvation, through Jesus Christ our Saviour. 
And I pray unto God to give me His grace, that I may 
continue in the same unto my life's end." 

Why are you bound to believe and to do these things ? 

Because what my Sponsors promised was in my name, 
and for my benefit and because God requires it as my 
duty.f 

If we do not repent and believe, baptism will avail us 
nothing: bat if we had not been baptized, we should not 
be at all excused for neglecting these important duties. 
He is not a Jew who is one outwardly. Rom. ii. 28. 

If in future life, you are workers of iniquity, the privi- 
leges of baptism will increase your condemnation, and it 
will be more tolerable for Sodom and Gomorrah, in the 
day of judgment, than for you. 

Are we able to do these things of ourselves ? 
No. 

Without me ye can do nothing. John xv. 5. 

God worketh in you both to will and to do. Phil. ii. 13. 

From Him " all holy desires, all good counsels, and all 
just works, do proceed." — 2d Collect Evening Prayer. 

His help is to be had by prayer, and the grace which 
he communicates is abundantly sufficient. 

*See note at the end of the chapter, page 30. 

t Ibid., second part. See also the remarks of Archbishop Seeker in 
the note to Chapter II. 



28 ON THE PROMISES MADE AT BAPTISM. 

In the Liturgy we pray, 

3d Collect Morning Prayer. — That all our doings being ordered 
by thy governance, Sec. 

4th Sunday in Advent. — With great might succour us. 

1st Sunday after Epiphany. — May have grace and power faith- 
fully to fulril the same. 

4th Sunday after Epiphany. — By reason of the frailty of our 
nature we cannot always stand upright ; Grant to us such 
strength, he. 

2d Sunday in Lent. — Keep us both outwardly in our bodies 

and inwardly in our souls. 
Easter Sunday. — Put into our minds good desires. 
4th Sunday after Easter- — Who alone canst order the unruly 

wills and affections of sinful men ; Grant unto thy people 

that they may love, kc. 
1st Sunday after Trinity. — We can do no good thing without 

thee. 

9th Sunday after Trinity. — That we who cannot do any thing 
that is good without thee, may by thee be enabled to live 
according to thy will. 

loth Sunday after Trinity. — The frailty of man without thee 
cannot but tall ; keep us ever by thy help from all things hurt- 
ful. 

Will he give us his grace in answer to prayer ? 
Yes. 

Ask, and it shall be given you. Matt. vii. 7. 
Whatsoever ye ask in prayer, believing, ye shall receive. Matt, 
xxi. 22. 

If ye, being evil, know how to give good gifts, &c, how much 
more shall your heavenly Father. Luke xi. 13. 

If ye shall ask any thing in my name, 1 will do it. John 
xiv. 14. 

Whatsoever ye shall ask the Father in my name, he will give it 
you. John xvi. 23. 

Why are the blessings connected with Baptism, and to which 
you are called, described here as a. state of salvation 1 
Because we are thereby admitted to the privileges of 
that covenant of grace by which salvation is given to man- 
kind. 

In what does salvation consist 7 

In being saved from the love, practice, and dominion of 
sin, and from hell, the punishment of sin : and in being 
restored to the favour of God, and fitted for the enjoyment 
of eternal life. 

Who are called to this salvation ? 
Every one. 

Look unto me and be ye saved, all the ends of the earth. Isa. 
xlv. 22. 



ON THE PROMISES MADE AT BAPTISM. 



29 



Ho, every one that thirsteth, come ye to the waters. Isa. lv. 1. 
Come unto me, all ye that labour and are heavy laden. Matt, 
xi. 28. 

Go ye into all the world, and preach the Gospel to every 

creature, fcc. Mark xvi. 15, 16. 
Go out into the highways and hedges, and compel them to come 

in. Luke xiv. 23. 
That repentance and remission of sins should be preached in 

his name among all nations. Luke xxiv. 47. 
If any man thirst let him come unto me, and drink. John 

vii. 47. 

Let him that is athirst, come. And whosoever will, let him take 
the water of lite freely. Rev. xxii. 17. 

Who calls us ? 

Our heavenly Father. 

Be not like the deaf adder, (Ps. lviii. 4,) that stoppeth 
her ear; nor like those, (Matt. xxii. 3,) who, when invited, 
would not come ; do not " begin to make excuses," like 
those mentioned in Luke xiv. 18 ; but obey the kind, the 
gracious call, like Abraham, (Gen. xii. 1. 4.) Like Sa- 
muel, (1 Sam. iii. 10,) say, 44 Speak, for thy servant 
heareth and when bid to follow Christ, (like Matt. ix. 
9,) arise and follow him. There is yet room. O delay 
not till the door of mercy is closed on you for ever ! 

This is a holy calling. 
Who hath called us with a holy calling. 2 Tim. i. 9. 

We are 44 called to this state of salvation through Jesus 
Christ our Saviour." Every mercy we receive comes 
through him, especially this new covenant of grace. He 
is the Mediator. He opened the way for the salvation of 
sinners, by the sacrifice of himself. 
Who gave himself a ransom tor all. 1 Tim. ii. 6. 

From his merits our pardon and acceptance proceed : in 
him the exceeding great and precious promises of the 
Scriptures were made ; and the gift of the Holy Spirit, by 
which they are applied, is the purchase of his blood, O 
how precious should he then be ! You say, 4 1 heartily 
thank our heavenly Father, that he hath called me to this 
state of salvation? You have indeed reason for the deepest 
gratitude. Contrast your condition with that of millions 
around you. Consider the Heathen, living without hope 
and without God in the world, (Eph. ii. 12,) while you 
have Bibles and instructers, and all those means of grace 
which are able to make you wise unto eternal life. Show 
forth then the praise of Him who hath thus blessed you, 
4* 



30 



ON THE CREED 



" not only with your lips, but in your lives, by giving up 
yourselves to his service, and by walking before him in holi- 
ness and righteousness all your days." 

NOTE. 

ON THE ACKNOWLEDGMENT OF THE EAPTISMAL PROMISES. 

In repeating the Catechism we acknowledge that we are bound by the 
promises of Baptism. There is a mure solemn acknowledgment and as- 
sent to them in Confirmation, to which all baptized persons should look 
forward as a part of their duty. This is not the place to dwell at length 
upon this subj2ct. but those who have not yet made the acknowledgment 
of their obligations by con firming them through their own personal act, 
should keep in mind, "that at a suitable time, when their understandings 
are matured, and their minds well instructed, they ought in God's 
presence, and before the congregation of his people, to take upon them- 
selves the baptismal obligation : ' to renew' in their own name ' the so- 
lemn promise and vow; ratifying and confirming the same, and acknow- 
ledging themselves bound to believe and to do all those things which 
their sponsors then undertook for them : ' so soon as they are sufficiently 
instructed in the Church Catechism, set forth for that purpose ;' so soon 
as they have obtained a competent knowledge of their duty to God, and 
of their salvation in Christ, and are prepared, with a right faith and sincere 
piety, to devote themselves to God in a religious profession, they should 
1 be brought' with their own voluntary consent and desire ' to the Bishop ;' 
they should be instructed" [and of course endeavour to learn them- 
selves] "how and when to receive Confirmation." — Bishop Griswold's 
Pastoral Letter. 

ON THE OBLIGATION OF THE BAPTISMAL PROMISES 

"It should be carefully considered, that whatever duty or obligation is 
laid upon all or any one In the administration of Baptism arises from the 
nature and divine authority of the sacrament, and not from the re- 
sponses ; and if nothing be said in the child's name, as in private Baptism, 
the covenant is the same, as is also the obligation. In the responses which 
the Church requires, we recognise and express those duties of repent- 
ance, faith, and obedience, which, according to our knowledge and abili- 
ties, are inseparably connected with our being members of Christ's 
Church."— Ibid. 



CHAPTER VI. 

ON THE CREED. 

" What is the second thing your Sponsors promised for 
you ?" 

" That I should believe all the Articles of the Christian 
faith." 

What is the summary of a Christian's faith? 
The Apostle's Creed. 



ON THE CREED. 



31 



What is the first article in the Apostle's Creed ? 

" I believe in God the Father Almighty, Maker of hea- 
ven and earth." 

What it is to believe* in God has been before considered, 
under the chapter on Faith. It will now be necessary to 
inquire into the object of Faith — God. 
Who is God? 

A spiritual being existing of himself, from whom all 
things proceed, on whom all things depend, and who 
governs all. 

The Heathen almost all acknowledged a God; indeed, 
the works of creation most clearly declare his existence. 
The heavens declare the glory of God. Ps. xix. 1. 
He left not himself without witness, in that he gave us rain from 

heaven, kc. Acts xiv. 17. 
For the invisible things of him are clearly seen, being under- 
stood by the things that are made ; even his eternal power 
and Godhead. Rom. i. 20. 

Is the knowledge of God necessary ? . 
Yes. 

This is life eternal, that they might know thee the only true 
God. John xvii. 3. 

What are the distinguishing attributes of God ? 

He is eternal, having neither beginning nor end. 
Abraham called on the name of the everlasting God. Gen. 
xxi. 33. 

I lift up my hand, and say, I live for ever. Deut.xxxii. 40. 
The eternal God is thy refuge. Deut. xxxiii. 27. 
From everlasting to everlasting thou art God. Ps. xc. 2. 
The everlasting God fainteth not. Isa. xl. 28. 
Thy name is from everlasting. Isa. lxiii. 16. 
According to the commandment of the everlasting God. Rom. 
xvi. 26. 

Thou art the same, and thy vcars shall not fail. Heb. i. 12. 
I am Alpha and Omega, the beginning and the ending, which 
is, and which was, and which is to come. Rev. i. 8. 
He is invisible, although he seeth all things. 
No man hath seen God at any time. John i. 18. 1 John iv. 12. 
Who is the image of the invisible God. Col. i. 15. 
Now unto the King eternal, immortal, invisible. 1 Tim. i. 17. 
Whom no man hath seen nor can see. 1 Tim. vi. 16. 
Him, who is invisible. Heb. xi. 27. 

He is INCOMPREHENSIBLE. 

I am that I am. Exod. iii. 14. 

Who will say unto him, What doest thou 1 Job ix. 12. 
* See note at the end of this section, page 38. 



32 



ON THE CREED. 



Canst thou, by searching, find out Goo"? Job xi. 7. 
He giveth not account of any of his matters, Job xxxiii. 13. 
Behold God is great, and we know him not. Job xxxvi. 26. 
Touching the Almighty, we cannot find him out. Job xxxvii. 23. 
Such knowledge is too wonderful for me. Ps. cxxxix. 6 
Great is the Lord : his greatness is unsearchable. Ps. cxlv. 3. 
None can stay his hand, or say, What doest thou? Dan. iv. 35. 
How unsearchable are his judgments, and highways past finding 
out ! Rom. xi. 33. 

His being and his ways are incomprehensible to those 
who curiously inquire into what God has not revealed ; 
yet every humble inquirer after truth, who desires to prac- 
tise what he knows, shall obtain from the Scripture all 
the knowledge which is necessary to make him wise unto 
salvation. 

In the Athanasian Creed, he is called not only * the 
Father eternal,' 4 the Father uncreated,' but 'the Father 
incomprehensible.' 

He is omnipresent, or everywhere present, to protect 
his servants, and to observe the actions of those who sin 
against him. 

The heaven of heavens cannot contain thee. 1 Kings viii. 27. 
The eyes of the Lord run to and fro throughout" the whole 

earth. 2Chron. xvi. 9. 
If I ascend up into heaven, thou art there, &c. Ps. cxxxix. 

8—10. 

Do not I fill heaven and earth? saith the Lord. Jer. xxiii. 24. 
He is omniscient; he knows all thino-s. past, present, 
and future. He knows the secrets of all hearts, and can 
tell whether our professions of serving him be sincere or 
insincere. " Be not deceived : God is not mocked." 

For the Lord searcheth all hearts. 1 Chron. yxviii. 9. 

There is not a word in my tongue but lo, lord, thou knowest 
it altogether. Ps. cxxxix. 4. 

Search me, God, and know my heart. Ps. cxxxix. 23. 

The eyes of the Lord are in every place, beholding the "evil and 
the good. Prov. xv. 3. 

I trie Lord search the heart. Jer. xvii. 10. 

O the depth of the wisdom and knowledge of God. Rom. xi. 33. 
To God only wise. Rom. xvi. 27. 
After that in the wisdom of God, kc. 1 Cor. i. 21. 
Might be known by the Church the manifold wisdom of God. 
Eph. hi. 10. 

All things are naked and open unto the eyes of him. Heb. iv. 13. 
To the only wise God, our Saviour. Jude 25. 1 Tim.i. 17. 

He giveth wisdom to his people. 
He giveth wisdom unto the wise. Dan. ii. 20, 21. 
Who of God is made unto us, wisdom, &c. 1 Cor. i. 30. 



ON THE CREED. 33 

Ask it then " in faith, nothing wavering. n James i. 5. Like Solo- 
mon, (1 Kings iii. 9,) say, "Give thy servant an understand- 
ing heart." 

He is almighty. " God the Father Almighty." 
I am the Almighty God. Gen. xvii. 1. 
Is any thing too hard for the Lord 1 Gen. xviii. 14. 
I am God Almighty : he fruitful and multiply. Gen. xxxv. 11. 
For the Lord your God is a mighty God. Deut. x. 14. 17. 
Neither is there any that can deliver out of my hand. Beut. 
xxxii. 39. 

Thine is the greatness, kc. and the majesty. 1 Chron. xxix. 11. 
I know that thou canst do every thing. Job xlii. 2. 
He shall dash them in pieces like a potter's vessel. Ps. ii. 9. 
The heavens are thine, the earth also is thine. Ps. lxxxix. 11. 
The hills melted like wax, at the presence of the Lord- Ps.* 
xcvii. 5. 

His kingdom ruleth over all. Ps. ciii. 19. 

Whatsoever the Lord pleased, that did he. Ps. cxv. 3; cxxxv. 6- 
Who hath gathered the wind in his fists'? Prov. xxx. 4. 
Who hath measured the waters in the hollow of his hand. Isa. 
xl. 12. 

I will work, and who shall let it] Tsa. xliii. 13. 

I thank thee, Father, Lord of heaven and earth. Matt xL 25. 

With God nothing shall be impossible. Luke i. 37. 

Fear him who hath power to cast into hell. Luke xii. 5. 

Seeing that he is Lord of heaven and earth. Acts xvii. 24. 

He giveth to all life, and breath, ke. In him we live, and move, 
and have our being. Acts xvii. 25. 28. 

The blessed and only Potentate — King of Kings and Lord of 
Lords. 1 Tim. vi. 15. 

To him be dominion and power, both now and for ever. Jude 25. 

Holy, holy, holy, Lord God Almighty. Rev. iv. 8. 

Blessing and honour, glory and power, be unto him. Rev. v. 13, 

The Lord God omnipotent reigneth. Rev. xix. 6. 
This view of the irresistible power and infinite domi- 
nion of the Lord of Hosts, ought to produce awe and resig- 
nation. 

David, when cursed by Shimei. 2 Sam.xvi. 10. 
I was dumb with silence, I held my peace. Ps. xxxix. 2. 
It should also encourage us to put our whole trust ia 
him. 

He is able to do exceeding abundantly above all that we can 
ask or think. Eph. iii. 20. Rely on him then as Abraham 
did, (Rom. iv. 21,) fully persuaded, that what he had pro- 
mised, he was able also to perform. 



There are many striking instances of the interference of 
this great power against his enemies. 
The flood. Gen. vii. 10. 21. 
Confusion of tongues at Babel. Gen. xi. 9. 



34 



ON THE CREED. 



Sodom and Gomorrah destroyed. Gen. xix. 24, 25. 

Waters of Egypt turned to blood, Exod. vii. 19. 

Land covered with frogs. Exod. viii. 6. 

Dust changed into lice. Exod. viii. 17. 

Plague of Hies. Exod. viii. 24. 

Murrain among the cattle. Exod.ix. 6. 

Boils on man and beast. Exod.ix. 10. 

Storm of hail mingled with fire. Exocl. ix. 24. 

Plague of locusts. Exod. x. 14. 

Three days 7 darkness. Exod. x. 22. 

First-born slain. Exod. xii. 2£>. 

Egyptians drowned in the R.ed sea. Exod. xiv. 27. 

Nadab and Abihu burnt. Lev.x. 2. 

Koran and his company destroyed. Num. xvi. 32. 

Dreadful plagues in the Israelitish camp. Num. xvi. 49- 

Stars fought against Sisera. Judg. v. 20. 

Assyrian -army smitten. 2 Kings xix. 35. 

Nebuchadnezzar driven from men. Dan. iv. 33. 

He displays his power in behalf of his people. 
Noah saved in the ark. Gen. viii. 1. 
Red sea divided. Exod, xiv. 21. 
Israel fed with manna. Exod. xvi. 14. 15. 
Rock of Horeb smitten. Exod. xvii. 6. 
Another rock smitten. Num. xx. II. 
Jordan divided. Josh. iii. 16. 
Walls of Jericho thrown down. Josh. vi. 20. 
Sun and moon stand still. Josh. x. 13. 
Gideon conquers with three hundred men. Judges vii. 22. 
Shadrach, Sec. saved in the fiery furnace. Dan. iii. 27. 
Daniel in the lion's den. Dan. vi. 22. 
Jonah in the whale's belly. Jon. ii. 10. 
Paul unhurt by the viper. Acts xxviii. 5. 

No weapon that is formed against thee shall prosper. Isa. liv. 17. 
Coflecf, lltk Sunday after Trinity. — Who declarest thy Al- 
mighty power, chiefly in showing mercy and pity. 
Apply to him for the exercise. of bis power on your 
behalf. 

3^ Colled, Miming Prayer 4 — Defend us in the same way with 
thy mighty power. 

2d Sun lay after Epiphany. — Almighty and everlasting Gocf ? 
who dost govern aii things, Sec. 

od Sunday in Lent. — Stretch forth the right hand of thy ma- 
jesty, to be our defence. 

Sfk Sunday after Trinity. — God, whose never-failing provi- 
dence ordereth all things. 
He is a God of glory. 

Who hast set thy glory above the heavens. Ps. viii. 1. 

Thine, O Lord, is the greatness, and the power, and the glory. 
1 Chron. xxix. 11. 

The whole earth is full of his glory. Isa. vi. 3. 

Thine is the kingdom, and the power, and the glory. Matt. vi. IS. 

Te Deum. — Heaven and earth are full of the majesty of thy 
glory. 



ON THE CREED. 35 

He is HOLY. 

Ye shall be holy, for I am holy. Lev. xi. 45 ; xix. 2. 1 Pet 
15, 16. 

He is an holy Gocl ; he is a jealous God. Jcsh. xxiv. 19. 
There is none holy as the Lord. 1 Sam. ii. 2. 
Thou art not a God that hath pleasure in wickedness. Ps. v. 4. 
Worship at his footstool ; for ho is holy. Ps. xcix. 5. 
One cried, Holy, holy, holy is the Lord of hosts. Isa. vi. 3. 
Thou art of purer eyes than to behold evil. Hab. i. 13. 
Holy Father, keep those whom thou hast given me. John 
xvii. 11. 

Holy, holy, holy, Lord God Almighty. Rev. iv. 8. 
How long, O Lord, holy and true. Rev. vi. 10. 

He is just. 

Shall not the Judge of all the earth do right ] Gen. xviii. 25. 
Just and right is he. Deut. xxxii. 4. 

Justice and judgment are the habitation of his throne. Ps. 
lxxxix. 14. 

The Lord is righteous in all his ways. Ps. cxlv. 17. 
I the Lord, a just God and a Saviour. Isa. xlv. 21. 
Are not my ways equal 1 Ezek. xviii. 29. 

He shall set the sheep on his right hand, but the goats on his 

left. Matt. xxv. 32. 33. 
God is no respecter of persons. Acts x. 34. 
Vengeance is mine ; I will repay, saith the Lord. Rom. xii. 19. 
He is faithful and just to forgive us our sins. 1 John i. 9. 

He is a God of lov e. He hateth nothing that he hath 
made, and loveth his people with an everlasting love. 
How excellent is thy loving-kindness, O God. Ps. xxxvi. 7. 
The Lord is good to-al], fete Ps. cxlv. 9. 
I have loved thee with an everlasting love. Jer. xxxi. 3. 
God so loved the world that he gave his only begotten Son. 
John iii. 16. 

Greater love hath no man than this, that a man lay down his 

life for his friends. John xv. 13. 
God corumendeth his love towards us, in that while we were 

yet sinners, Christ died for us. Rom. v. 8. 
The God of love and peace shall be with you. 2 Cor. xiii. 11. 
His great love wherewith he loved us. Eph. ii. 4, 5. 
Behold, what manner of love the Father hath bestowed upon us. 

1 John iii. 1 . 
God is love. 1 John iv. 8. 16. 

In tins was manifested the love of God, &c. 1 John i. 8, 9. 

He is MERCIFUL. 
The Lord God, merciful and gracious, keeping mercy for thou- 
sands. Exod. xxxiv. 6*, 7. 
Thou art a God ready to pardon, a gracious and merciful God. 

Neh. xi. 17. 31. 
His mercy is everlasting. Ps. c. 5. 

As the heaven is high "above the earth, so great is his mercy 
toward them that fear him. Ps. ciii. 11. 
tiie mercy of the Lord is from everlasting. Ps. ciii. 17. 



36 



ON THE CREED. 



It is of the Lord's mercies that we are not consumed. Lam. iii. 22. 
To the Lord our God belong mercies and forgiveness. Dan. 
Lx. 9. 

He sendeth rain on the just and on the unjust, fee. Matt. v. 45. 

Be ye merciful, as your Father also is merciful. Luke vi. 36. 

The Father of mercies. 2 Cor. i. 3. 

God, who is rich in mercy. Eph. ii. 4. 

According to his mercy he saved us. Tit. iii. 5. 

The Lord is very pitiful and of tender mercy. James v. 11. 

He is a God of truth and faithfulness. He hates 
and abhors lies. If you believe not, you make him a liar. 
1 John v. 10. How dreadful an insult! Ask yourself, 
Do I believe him ] 

Thy faithfulness reacheth unto the clouds. Ps. xxxvi. 5. 
His truth endureth to all generations. Fs. c. 5; cxvii. 2. 
Thee, the only true God. John xvii. 3. 
Let God be true, hut every man a liar. Rom. iii. 4. 
God is faithful. 1 Cor. i. 9. 

God is faithful, who will not sutler you to be tempted above 

that ye are able. 1 Cor. x. 13. 
Eternal life, which God, that cannot lie, promised. Tit. i. 2. 

He is a covenant-keeping God. 
The covenant made with Noah. Gen. ix. 9. 11. Abraham, Gen, 

xvii. 2 — 9. Isaac, Gen. xvii. 19. Jacob, Gen. xxviii. 13 — 15. 
Confirmation of the covenant. Exod. vi. 4. 
Promise of a new covenant. Jer. xxxi. 31. 
Jesus the Mediator of the new covenant. Heb. viii. 6 — 9. 
Which keepeth covenant and mercy, SvC. Peut. vii. 9. 12. 

1 Kings viii. 23. 2Chron. vi. 14. Neb. i. 5; ix. 32. 
Yet he bath made with me an everlasting covenant. 2 Sam. 

xxiii. 5. 

My covenant will I not break, ps. Ixxxix. 34. 

My spirit shall not depart out of my mouth. Isa. lix. 21. 

He is UNCHANGEABLE. 

I am the Lord, I change nor. Mai. iii. 6. 
The immutability of Lis counsel. Heb. vi. 17. 
With whom is no variableness, neither shadow of turning. 
James i. 17. 

He is unchangeable in his determination to punish all 
unrepenting sinners, and in his love and mercy to thosa 
who fear and obey him. 

God is hot a man that he should lie, neither the son of man that 

he should repent. Num. xxiii. 19. 
The strength of Israel will not lie nor repent. 1 Sam. xv. 29. 

Yet, however positive the denunciations of God against 
sin may appear, they are not to be understood as shutting 
up any repenting sinner in despair. Nor can we have any 
encouragement to expect the fulfilment of any promises in 



ON THE CREED. 37 

which we once appeared to have an interest, after we have 
forsaken that path of holiness, which was the evidence of 
our title to those blessings. 

And the Lord repented of the evil that he thought to do unto 

his people. Exod. xxxii. 14. 
It repenteth me that I have set up Saul to be king. 1 Sam. xv. 

11. 35. 

And God repented of the evil that he had said he would do 
unto them ; and he did it not. Jon. iii. 2. 10. 

If that nation do evil in my sight, I will repent of the good 
wherewith I said I would benefit them. Jer.xviii. 8 — 10; see 
also Jer. xxvi. 13 ; xlii. 10. 

How does the Creed further describe God? 

As the " Maker of heaven and earth the Nicene creed 
adds, " and of all things visible and invisible." 

We must believe, not only that they were made, but 
that they were made by God, and at the time and in the 
manner described by Scripture. Men work from materials ; 
but God formed all things from nothing. 

He calleth those things which be not as though they were. 
Rom. iv. 17. 

The worlds were framed by the word of God, so that the things 
which are seen were not made of things which do appear. 
Heb. xi. 3. 

The work of creation is described in the first and second 
chapters of Genesis. 
In the beginning God created the heavens and the earth. 

Gen. i. 1. 
1st day. He made the light. 
2d day. The firmament. 

3d day. Waters separated from the land ; grass, and fruit trees. 

4th day. The sun, moon, and stars. 

5th day. Inhabitants of water, and fowls. 

6th day. Beasts and reptiles. — Man out of dust. 

(Dust thou art. Gen. iii. 19.) 
7th day. He rested, and hallowed the seventh day. 
In six days the Lord made the heavens and the earth. Exod. 

xx. 11 ; xxxi. 17. 
The heavens, the work of thy fingers, &c. Ps. viii. 3. 
He commanded, and they were created. Ps. cxlviii. 5. 
He made the earth by his power, and hath stretched out the 

heavens by his discretion. Jer. x. 12 ; li. 15. 
Thou, Lord, in the beginning, hast laid the foundation of the 

earth. Heb. i. 10. 
Every house is builded by some man, but he that built all things 

is God. Heb. iii. 4. 
Angels were also created by God. 
Who maketh his angels spirits, his ministers a flame of lire. Ps. 

civ. 4. Heb. i. 7. 

5 



35 



ON THE CREED. 



Why were all things created ? 

For the pleasure of the Almighty. 
Thou hast created all things, and for thy pleasure they are and 
were created. Rev. iv. 11. 

Do you believe in God the Father, in all his characters 
and attributes, as revealed in the Scriptures 1 Have you 
been reconciled to him through his son Jesus Christ 1 If 
so, you are living a blameless and holy life — obedient to 
your parents and "teachers — desirous to receive instruction 
— reverencing the sabbath — doing to others as you would 
that they should do to you — in short, keeping all the com- 
mandments of God, and hating every evil way. Then 
happy indeed is your state, and you are ripening for still 
more exalted happiness in another world. But if the 
absence of these holy habits and inclinations, and an 
attachment to sin and sinful companions, show that you do 
not yet truly believe in him, that you are still unreconciled 
and at enmity with him, let the conviction stop your dan- 
gerous career. Reflect on the character of him with whom 
you have to do. Tremble at his vengeance — lay hold on 
his mercy — betake yourself unto him, and say, with humble 
confidence, but salutary fear, " Lord, I believe ; help thou 
my unbelief." 

NOTE. 

ON THE WORDS, I EELJEVE. 

There is probably a misapprehension, in the minus of many persons, 
with respect to the nature of the faith which is professed by every indi- 
vidual, who says of all the articles of the creed I believe. He thereby 
expresses his assent to them, and professes his faith in fhem to the world. 
"Remember, then, since we profess this faith, which is the proper seat 
of faith. Not our books, our tongues only, or memories, or judgment, 
but our conscience ; and not our natural conscience defiled and stuffed 
with sin, but renewed and sanctified by grace. 1 Holding the mystery of 
the faith in a pure conscience.' " 1 Tim. hi. 9. — Exposition of the Creed t 
by Archbishop Leighton. 

In Bishop Pearson's exposition of the creed it is well said: "In the 
heart faith is seated ; with the tongue confession is made : between these 
two salvation is completed. 'If thou shalt confess with thy mouth the 
Lord Jesus, and shalt believe in thine heart that God hath raised him from 
the dead, thou shalt be saved.' Rom. x. 9. This faith of the heart every 
one ought, and is presumed to have ; this confession of the mouth every 
one is known to make when he pronounceth these words of the creed / 
believe; and if true he may with comfort say, 'the word of faith is nigh 
me, even in my mouth and in my heart.' Rom. x. 8. First in my heart 
really assenting, then in my mouth clearly and sincerely professing with 
th£ prophet David, C I have believed, therefore I have spoken.' Ps. 
cxvi. 10." 



ON OUR LORD JESUS CHRIST. 



39 



ON THE CREED. 

§ 2. ON OUR LORD JESUS CHRIST. 

What is the second article in the Creed ? 

" And in Jesus Christ, his only Son, our Lord." 
What is the meaning of the word JESUS? 

It signifies Saviour, and was given him because he came 
to save all who believed on him, from sin and hell. 
That thou mayest be my salvation unto the end of the earth. 
Isa. xlix. 6. 

Thou shalt call his name JESUS ; for he shall save his people 

from their sins. Matt. i. 21. 
The Son of man is come to save that which was lost. Matt. 

xviii. 11. Lukexix. 10. 
And hath raised up a horn of salvation fur us. Luke L 69. 
Mine eyes have seen thy sarvatk n. Luke ii. 30. 
That the world through him might be saved. John iii. 17. 
The Christ, the Saviour of the world. John iv. 42. 
I came not to judge but to save the world. John xii. 47. 
There is none other name, whereby we must be saved. Acts 

iv. 12. 

From whence we look for the Saviour, the Lord Jesus. Phil. 
iiL 20. 

Jesus, which delivered us from the wrath to come. 1 Thess. i. 10. 

God hath not appointed us to wrath, but to obtain salvation by 
our Lord Jesus Christ. 1 Thess. v. 9. 

Christ Jesus came into the world to save sinners. 1 Tim. i. 15. 

Who gave himself for us, that he might redeem us from all ini- 
quity. Tit.ii. 14. 

He became the author of eternal salvation to all them that obey 
him. Heb. v. 9. 

Having obtained eternal redemption for us. Heb. ix. 12. 

Who his own self bare our sins in his own body on the tree, 
that we, being dead to sin, should live unto righteousness. 
1 Pet. ii. 24. 

The blood of Jesus Christ cleanseth us from all sin. 1 John i. 7. 

What was the state of man to require this salvation ? 

Our church, in her ninth article, describes man as 
"very far gone from original righteousness, and of his 
own nature inclined to evil, so that the flesh lusteth always 
contrary to the spirit : and therefore, in every person born 
into this world, it deserveth God^s wrath and damnation." 
Dead in trespasses and sins. Eph. ii. L 

The heart is totally depraved. 
And God saw that the wickedness of man was great ; and that 
every imagination of the thoughts of his heart w 7 as only evil 
continually. Gen.vi, 5. 



40 



ON OUR LORD JESUS CHRIST. 



The heart is deceitful above all things, and desperately wicked. 
Jer. xvii. 9. 

From within, out of the heart of men, proceed evil thoughts, 
adulteries, fornications, kc. Matt xv. 19. Markvii. 21. 
The Liturgy of our Church teaches us to confess, that 
" there is no health in us :" that "we are tied and bound 
by the chain of our sins :" and that " through our sins and . 
wickedness, we are sore let and hindered."* 
Are all men by nature in this wretched conditio ? 
Yes. 

There is none that doeth good. They are all gone aside — there 
is none that doeth good, no not one. Ps.xiv. 1.3. 

How was this occasioned ? 

By the fall of Adam. 
By one man sin entered into the world. Rom. v. 12. 
By nature the children of wrath. Eph. ii. 3. 

But our own actual transgressions, without original sin, 
would be sufficient to ruin us. They are more in number 
than the hairs of our head, and attended w T ith the most 
shocking aggravations. 

If you are yet in the state in which you were born into 
the world, you are living in iniquity, or rather dead in 
trespasses and sins, and consequently exposed to the wrath 
and damnation of God. But awful as your condition is, it 
is not hopeless. Jesus, who died for your redemption, 
and who ever liveth to make intercession for you, is wait- 
ing to extend to you the benefits of his cross and passion. 
Come unto him, and though your sins be as scarlet, they 
shall be as white as snow ; though they be red like crim- 
son, they shall be as wool. 

The Catechism sai/s of the Saviour, u who redeemed me and 
all mankind how did Jesus redeem us ? 
By taking upon him our nature, and dying in our stead. 
The Word was made flesh, and dwelt among us. John i. 14. 
Of whom, concerning the flesh. Christ came. Rom. ix. 5. 
God sent forth his Son, made of a woman. Gal. iv. 4. 
Made in the likeness of men. Phil., it. 7. 

One Mediator between God and men, the man Christ Jesus. 
1 Tim. ii. 5. 

Great is the mystery of godliness : God was manifest in the 

flesh. 1 Tim. iii. 16. 
He took not on him the nature of angels ; but he took on him 

the seed of Abraham, kc. Heb. ii. 16, 17. 

* The collect containing the second of these expressions has not been 
inserted in the American Prayer Book. 



ON OUR LORD JESUS CHRIST. 



41 



He was sustained in the same manner as other infants, 
for like them he was helpless and dependent : he hun- 
gered, thirsted, and was weary; and was a partaker of the 
various bodily infirmities of childhood. 
Jesus increased in wisdom and stature. Luke ii. 52. 

He had all the affections of men. He wept, and rejoiced 
in spirit. 

And when he was come near, he beheld the city, and wept over 
it. Luke xix. 41. 
\ Jesus wept. John xi. 35. 

In that hour Jesus rejoiced in spirit. Luke x. 21. 
In his human nature he differed from us only in being* 
sinless. 

He was in all points tempted like as we are, yet without sin. 
Heb. iv. 15. 9 

Such an High Priest became us, who is holy, harmless, unde- 
nted, and separate from sinners. Heb. vii. 26. 

What is the meaning of the title CHRIST? 

The Anointed One. 
The Messias, which is, being interpreted, the Christ. John i. 41. 
Why is he called the Anointed ? 

Because he was anointed or set apart by God the Holy 
Ghost, to be the Prophet, Priest, and King of his people ; 
to each of which offices persons were anointed under the 
law. He was both foretold and typified in these charac- 
ters. 

God anointed Jesus with the Holy Ghost. Acts x. 38. 
Anointing oil was used on these occasions by the Jews. 
This shall be holy anointing oil unto me. Exod. xxx. 51. 

Prophets were anointed. 
Ellsha shalt thou anoint to be prophet. 1 Kings xix. 16. 
Christ was anointed to be a Prophet, whose office was to 
make known the will of God. 

He teaches by his word, his ministers, and his Spirit. 
Men had despised all other prophets, (Matt. xxi. 37,) so 
God sent his Son. 
He hath anointed me to preach, &c. Isa. lxi. 1. Luke iv. 18. 
St. Paul calls preaching, prophesying. 1 Cor. xiv. 1. 3, 4. 

Priests were anointed. 
And thou shalt anoint them — that they may minister unto me 

in the priest's office. Exod. xl. 15. 
If the priest that is anointed, he. Lev. iv. 3. 

Christ was anointed as a Priest. We are guilty, and 
Christ has atoned for us by the sacrifice of himself, and 
by his intercession alone we are able to appear before 
5* 



42 



ON OUR LORD JESUS CHRIST. 



God. He only could offer an acceptable sacrifice, and 
appease his Father's wrath. 
Thou art a priest for ever, after the order of Melchizedec. Ps. 

Chrfst hath given himself for us, an offering and a sacrifice to 

God. Eph.v. 2. 
This priest was made with an bath. Heb. vu. 21. 
Who needeth not daily— to offer up sacrifice — for this he did 

once, when he offered up himself. Heb. vii. 27. 
Every high priest is ordained to offer gifts and sacrifices, where- 
fore it is of necessity that this man have somewhat also to 
offer. Heb. viii. 3. 
Kings were anointed. 
Saul, 1 Sam. xv. 1. | Hazael, 1 Kings xix. 15. 

David, 1 Sam. xvi. 12. j Jehu, 1 Kings xix. 16. 

Christ is described as a King. We are by nature en- 
slaved to our spiritual enemies ; but Christ has become 
our King to deliver us from them, and to reign over our 
hearts hy his grace. He furnishes us with strength to 
conquer our enemies, and to live a holy life. His is a 
spiritual and eternal, not a worldly kingdom. 
Yet have I set my King upon my holy hill of Zion. Ps. ii. 6. 
The Prince of Peace — upon the throne of David, and upon 

kingdom, to order it and to establish it. Isa. ix. 6, 7. 
Behold, thy King cometh unto thee. Matt. xxi. 5. 
This is Jesus, the King of the Jews. Matt, xxvii. 37. 
The Lord God shall give unto him the throne of his father 
David : and he shall reign over the house of Jacob for ever. 
Luke i. 32, 33. 
King of kings, and Lord of lords. Rev. xix. 16. 
Offend not then his majesty, and slight not his love; but 
receive the Christ of God in his various characters, as 
your Prophet, your Priest, and your King. Come to him, 
and let him, as a Priest, wash you from your sins by the 
blood of sprinkling, and apply his atonement to your soul. 
Let him, as a Prophet, teach you the things which belong 
to your peace, and instruct you in all spiritual knowledge. 
Let him, as your King, reign without a rival in your heart, 
and bring not only every action and word, but even every 
thought, into subjection to him. 

What were the circumstances attending our Saviours incar- 
nation ? 

He " was conceived by the Holy Ghost : born of the 
Virgin Mary." He had no earthly father as other chil- 
dren have ; Joseph was only his supposed parent. Luke 
iii. 23. 



ON OUR LORD JESUS CHRIST. 43 

This wonderful event was foretold many ages before by 
| Isaiah the prophet. 

A virgin shall be with child, and shall bring forth a son. Isa. 
vii. 14. Matt. i. 23. 
I It was announced to Mary herself by an angel. 
The Holy Ghost shall come upon thee, &c. Luke i. 35. 

When does our Church celebrate the Nativity of Jesus Christ ? 
I, At the season called Christmas. 

I This holy festival should be set apart for devout tliank- 
I fulness, and the promotion of those religious feelings 
which would prevent our affronting God by the abuse of 
v his mercies. 

1 What does the Creed further teach us to believe concerning 
Jesus Christ? 

That he " suffered under Pontius Pilate, was crucified, 
dead, and buried." 
Jesus suffered without the gate. Heb. xiii. 12. 
Who iv as Pontius Pilate ? 
The Roman governor of Judea. Luke iii. 1. He is 
; mentioned, to show that at the time of our Saviour's birth, 
the supreme government was departed from the Jews, as 
had been foretold in Gen. xlix. 10. 

If our Saviour was both God and man, in which nature did 
he suffer ? 

In his human nature only : his divine nature could not 
be subject to pain. 
Christ hath suffered for us in the flesh. 1 Pet. iv. 1. 

How did he suffer ? 

In his body and in his soul — poverty and privation ; 

. hunger, and thirst, and fatigue; pain, and desertion, and 
shame, and death : all the horrors and sufferings of which 
human nature is capable ; all that malice could invent, or 

1 cruelty inflict. He was a man of sorrows from the cradle 
to the grave. He was born in a stable, laid in a manger, 
banished from his country while a child, spent his youth 
in the occupation of a carpenter, was without a home in 
his manhood, was tempted of the devil in the wilderness, 
and persecuted and derided by men during his ministry. 
He was betrayed by Judas, one of his own disciples ; for- 
saken by the rest of his followers; denied by Peter with 
oaths ; taken by the soldiers in the garden of Gethsemane* 



44 



ON OUR LORD JESUS CHRIST. 



led bound to Annas, and thence to the palace of Caiaphas 
the high priest ; thence taken to Pilate's judgment-hall, 
when false witnesses testified against him, and he was un- 
justly condemned. He was scourged, crowned with 
thorns, buffeted, clothed in purple, and had a reed put into 
his hand ; the knee was bowed to him in derision, and he 
w T as hailed as 44 King of the Jews," in bitter mockery. 
He was stripped of his garments, and there was none to 
pity; (Ps. lxix. 20 ;) though Pilate presented him before 
his murderers in the extremity of his humiliation, and 
said, 44 Behold the man !" he was led away to Golgotha, 
bearing his cross, till he fainted under the load. He was 
crucified. He endured a punishment considered by the 
Romans so degrading that it was never inflicted on free- 
men, but only on the vilest slaves. He* w T as stripped 
naked, his arms extended, his hands and feet pierced and 
nailed fast to the cruel tree ; and thus was he lifted up 
between two thieves, a spectacle to men and angels. His 
whole body was so dislocated, that all the bones were out 
of joint; (Ps. xxii. 17;) and in this deplorable state his 
life-blood ebbed slowly away, amidst the revilings of the 
beholders, and even of his fellow sufferers ; till he cried 
with a loud voice, 44 It is finished, and gave up the ghost." 

Though he was rich, yet f ir your sakes he became poor, that ye, 
through his poverty, might be rich. 2 Cor. viii. 9. 

And when he had fasted forty days and forty nights, he was 
afterwards an hungered. Matt. iv. 2. 

Jesus saith, I thirst. Johnxix. 28. 

Jesus therefore, being wearied with his journey, sat thus on the 
weH. John iv. 6. 

All they that see me, laugh me to scorn ; they shoot out the lip, 
they shake the head. Ps. xxii. 7 ; see also verses 12 — 18. 

He is despised and rejected of men. Isa. liii. 3. 

And they found Mary and Joseph, and the babe lying in a 
manger. Luke ii. 16. 

Flee into Egypt, for Herod will seek the young child to destroy 
him. Matt. ii. 13. 

Is not this the carpenter, the son of Mary 1 Mark vi. 3. 

The foxes have holes, and the birds of the air have nests ; but 
the Son of man hath not where to lay his head. Matt. viii. 20. 

Then was Jesus led up of the Spirit into the wilderness, to be 
tempted of the devil. Matt. iv. 1. 

The Son of man came eating and drinking, and they say, Be- 
hold a man gluttonous and a wine-bibber, a friend of publi- 
cans and sinners. Mark xi. 19. 

Matt, xxvii. Mark xv. Luke xxiii. and John xix. contain an 
account of his crucifixion, and the circumstances attending it. 



ON OUR LORD JESUS CHRIST. 



45 



Nor were outward and bodily afflictions the whole, or 
even the chief part of his sufferings. His soul was deeply 
acquainted with grief, and he agonized under the extre- 
mity of spiritual distress. If the anguish of soul endured 
by one convinced sinner be so great, what bounds can we 
imagine to his grief when the hand of God was pressing 
on him for the' sin of millions ! 
My heart is like wax ; it is melted in the midst of my bowels. 
Ps. xxii. 14. 

He began to be sorrowful and very heavy. Matt. xxvi. 37. 
My soul is exceeding sorrowful, even unto death. Matt. xxvi. 
38. 

My God, my God, why hast thou forsaken me. Matt, xxvii. 46. 
He began to be sore amazed, and to be very heavy. Mark xiv. 33. 
His sweat was as it were great drops of blood. Luke xxii. 44. 

Well might he address ungrateful sinners in the lan- 
guage which Jeremiah has put into the mouth of Jerusalem. 
Is it nothing to you all, ye that pass by ] Behold and see if 
there be any sorrow like unto my sorrow. Lam. i. 12. 

The sufferings of Christ were perfectly voluntary. He 
could have had at any moment twelve legions of angels, 
amounting to 600,000, to his assistance; and one of those 
mighty beings was sufficient to destroy all the immense 
army of Sennacherib. But he so loved men, as to place 
himself for their sakes under the wrath of God ; and suf- 
fered willingly, because he had pledged himself as our 
surety; that by his stripes we might be healed. 

Do not say, like the Scribes and Pharisees, (Matt, xxiii. 
30,) "If we had been in the days of our fathers, we 
would not have been partakers with them in his blood." 
Every time we sin we are sharers in their guilt, for we 
"crucify the Son of God afresh, and put him to an open 
shame." Heb. vi. 6. 

Wliat assurances have toe that Christ really was dead 1 for 
bodily death is part of the punishment of sin. 

Jesus — gave up the ghost. Mark xv. 37. 

Having said thus, he gave up the ghost. Luke xxiii. 46. 

I lay [my life] down of myself. Johnx. 18. 

One of the soldiers pierced his side, and forthwith came there- 
out blood and water. John xix. 34. 

Christ our Passover is sacrificed for us. 1 Cor. v. 7. 

Christ died for our sins, according to the Scriptures: — was bu- 
ried and rose again the third day, according to the Scriptures. 
1 Cor. xv. 3, 4. 

Our Lord Jesus Christ, who died for us. 1 Thess. v. 9, 10. 



46 ON OUR LORD JESUS CHRIST. 

What happened at the time ? 

Various prodigies and signs took place. Matt, xxvii. 
51—54. 

When does our Church commemorate the Crucifixion ? 
On Good Friday. 

How solemn a season ought this to be with us ! How 
deeply should we mourn those sins which crucified our 
Lord ! 

Why did Christ suffer? [See note on the forgiveness of 
sins.] 

To put away sin by the sacrifice of himself. 
He hath made him to be sin for us who knew no sin, that we 

might be made the righteousness of God in him. 2 Cor. v. 21. 
Christ hath redeemed us from the curse of the law, being made 

a curse for us. Gal. hi. 13. 
The Scripture hath concluded all under sin, that the promise by 

faith of Jesus Christ might be given to them that believe. 

Gal. hi. 22. 

They that are Christ's have crucified the flesh with the affections 

and lusts. Gal. v. 24. 
Jesus Christ, by whom the world is crucified unto me, and I 

unto the world. Gal. vi. 14. 
Blotting out the hand-writing, &cc. — nailing it to his cross. Col. 

ii. 14. 

Christ hath once suffered for sins, the just for the unjust, that 
he might bring us to God. 1 Pet. hi. IS. 
Mention some of the principal types of this offering up of 
our Lord Jesus. 
The offering up of Isaac, Gen. xxii. compared with Rom. 
viii. 32. 

The Paschal Lamb, Exod. xii. compared with John i. 29, and 
1 Cor. v. 7. 

The Brazen Serpent, Num. xxi. 7. 9, compared with Isa. xlv. 
22, and John hi. 14, 15. 

What became of the body of Jesus after he was dead? 

It was buried honourably by night, by Joseph of Arima- 
thea, who begged it of Pilate. Matt, xxvii. 57 — 60. 
Nicodemus also assisted at the interment. Johnxix. 39, 40. 
He made his grave with the rich. Isa. liii. 9. 
Those who were crucified by the Romans were gene- 
rally exposed to the fowls of the air ; and a guard was set 
to prevent pitying friends from burying their bodies. Matt, 
xxvii. 65, 66. 

What next do we believe respecting Jesus Christ ? 
That " he descended into hell.'" 

Hell, or Hades, has various significations in the Scriptures. 



ON OUR LORD JESUS CHRIST 



47 



1. The grave. 

Out of the belly of hell cried I. Jon. ii. 2. 

2. The place of departed spirits. [See note,"] 

3. The state of future torment. 

In hell he lift up his eyes, being in torments. Luke xvi. 23. 
Thou wilt not leave my soul in hell. Ps. xvi. 10. Acts ii. 27. 
Having loosed the pains of death, because it was not possible 

that he should be holden of it Acts ii. 24. 
His soul was not left in hell, neither his flesh did see corruption. 

Acts ii. 31. 

He descended into the lower parts of the earth. Eph. iv. 9. 
Why did Christ thus descend into hell ? 

That through death he might destroy him that had the power 

of death, that is the devil. Heb. ii. 14. 
Where was the soul of the Redeemer while his body remained 
in the grave ? 

In paradise, (Luke xxiii. 43,) where the souls of the 
righteous, separated from their bodies, remain till the day 
of resurrection. They will then have their " perfect con- 
summation and bliss both in body and soul" in the " eter- 
nal and everlasting glory" of God. Let us so live that 
such may be our resurrection, and that we rise not to 
shame and everlasting contempt. 

NOTE. 

THE PLACE OF DEPARTED SPIRITS. 

These words are from the American Prayer Book, in which the article 
of the Creed last considered, (he descended, &c.) are said to be "of 
the same meaning" with these: "he went into the place of departed 
spirits." This being the sense in which this article is received by the 
Protestant Episcopal Church, it is desirable to add a few words for its 
further explanation. 

In the original of the New Testament, there are two words which the 
translators of the English version render hell. These are ge henna and 
hades. The former of these always means the place of punishment, the 
latter "was among Greek authors used indifferently for the place of all 
departed souls, whether good or bad ; and by it were meant the invisible 
regions where those spirits were lodged." (Bishop Burnet.) We know 
that the souls of men after death are in a separate state, and must so 
continue until the resurrection. What that state is we do not know, ex- 
cept the general fact that the righteous enjoy happiness and the wicked 
misery, but neither so complete as they will be after the re-union of the 
soul and body. Our knowledge on this point being thus limited, we can- 
not follow our Lord into " the place of departed spirits," and ascertain the 
precise manner in which his soul existed there, nor are we required to 
make the attempt. All that is designed by this article of the creed probably 
is, that Christ suffered death fully, not only in its effects upon the body, but 
the soul. That " while his body was laid in a grave as ordinarily the bo- 
dies of dead men are, his soul was conveyed into such receptacles as 
the souls of other persons use to be." — Bishop Pearson on the Creed. 



48 



ON THE DIVINITY OF CHRIST. 



ON THE CREED 

§ 3. ON THE DIVINITY OF CHRIST. 

Jesus Christ has been considered as the Saviour, and 
as the Anointed of God,- we must now consider him as 
the "Only Son" of God, and as "Our Lord;" a part 
of cur belief of such importance as to demand a distinct 
and separate discussion. 

What evidence have we that Jesus Christ is the only Son of 
God?* - 

1. We have the witness of men. 

Thou art Christ, the Son of the living God. Matt. xvi. 16. 

We beheld his glory, as of the only begotten of the Father. 

John i. 14. 
The only begotten Son, kc. John i. 18. 
I saw and bare record that this is the Son of God. Johni. 34. 
Nathaniel said, Thou art the Son of God. John i. 49. 
I believe that thou art the Christ, the Son of God. John xi. 27. 
I believe that Jesus Christ is the Son of God. Acts viii. 37. 
God sent his only begotten Son into the world. 1 John iv. 9. 
We have a great High Priest, Jesus the Son of God. Heb. iv. 14. 

2. We have the witness of Christ himself. 

Art thou the Son of the Blessed] and he said, I am. Mark 
xiv. 61, 62. 

God — gave his only begotten Son. John iii. 16. 

He that believeth not is condemned already, because he hath 

not believed in the name of the only begotten Son of God. 

John iii. 18. 

The Son of God — is he that talketh with thee. John ix. 35. 37. 
I said, I am the Son of God. John x. 36. 

3. We have also the witness of God the Father. 
Thou art my Son, this day have I begotten thee. Ps. ii. 7. Acts 

xiii. 33. Heb. i. 5 ; v. 5. 
This is my beloved Son, in whom I am well pleased. Matt. iii. 
17 ; xvii. 5. 

That holy thing shall be called the Son of God. Luke i. 35. 

Jesus Christ is also our Lord, 
The Lord said unto my Lord, &c. Ps. ex. 1. Matt. xxii. 44. 
That every tongue should confess that Jesus Christ is Lord. 
Phil. ii. 11. 

Our Lord and Saviour Jesus Christ. 2 Pet. iii, 18. 
Who is King of kings, and Lord of lords. 1 Tim. vi. 15. Rev. 
xvii. 14; xix. 16. [See also John xiii. 13.] 
Remember, that he that honoureth not the Son, honour- 
eth not the Father which hath sent him. John v. 23. And 
think not to honour him with your lips, and call him Lord 9 
* See note at the end of the section, page 53. 



ON THE DIVINITY OF CHRIST. 



49 



Lord, while you do not the things which he commands 
you. Luke vi. 46. Join in the confession, 4 Thou only 
art holy ; thou only art the Lord ; thou only, O Christ, 
with the Holy Ghost, art most high in the glory of God 
the Father and while you believe that Jesus is God, and 
has 4 made a full, perfect, and sufficient sacrifice, oblation, 
and satisfaction, for the sins of the whole world,' pray that 
you 4 may receive forgiveness of sins, and an inheritance 
among them that are sanctified by faith that is in him.' 
Acts xxvi. 18. 

In order that our faith in him may be strengthened, let 
us examine the proofs of his Divinity. 

It appears from many passages of the New Testament, 
that our Lord Jesus Christ directed both his disciples and 
the Jews to the Prophecies of the Old Testament as point- 
ing out the Messiah to be such a character as they saw him 
to be. Luke xxiv. 25—27. 44—46. John v. 39. 46. 
And that the Apostles frequently referred to the Scriptures 
of the Old Testament for proofs of his Divinity. 

John i. 45. Acts iii. 22. 24 ; xiii. 27 — 30 ; xvii. 2, 3 ; xxvi. 22 ; 

xxviii. 23. 1 Pet. i. 10, 11. 
To him give all the prophets witness. Acts x. 43. 



COMPARE 

Gen. 3. 15, 

12.1-3, 1 
22. 18, ! 
26. 2—5, f 
28. 13, 14, J 
14. 18, 19, 

48. 15, 16, 

49. 10, 
Exod. 17. 7, 
Lev. 16. 2, 
Numb. 21. 8, 9, 

24. 17, 
35. 25, 
Deut. 18. 15—19, 

1 Sam. 2. 10, 

2 Chron. 6. 13, 
Job 19. 25—27, 
Ps. 2, ' 

8, 

16. 10, 
22, 

23, I 
80.1, \ 

24, 7-10, 



Rom. 



WITH 

16. 20. 



Malt. 1. 1. 
Acts 3. 25, 26. 
Gal. 3. 8—16. 

Heb. 7. 1, 2. 
C Mai. 3. 1. 
I Acts 7. 30. 35. 
( Rev. 10. 1. 6. 
Luke 1. 33. 
1 Cor. 10. 9. 
Heb. 4. 14. 16. 
John 3. 14. 
Rev. 22. 16. 
Heb. 6. 18. 
Acts 3. 22. ' 
10. 38. 
17. 24. 
Rev. 5. 9. 
Acts 4. 25—27. 
Heb. 2. 6—9. 
Acts 2. 31. 
13. 35. 
Matt. 27. 46. 

John 10. 14. 

Tit. 2. 13. 



COMPARE 

Ps. 40. 6—8, 
45. 6, 7, 

47, 

68. 18, 

69. 9, 
21, 

72. 17, 
78. 56, 
a8. 15, 
89. 20. 
97. 7. 

102. 25, 26, 
106. 14, 
109. 4—20. 

110. 

118. 22, 23, 

132. 11, 
Prov. 8. 22. 31, 

30. 4, 
Cant. 1. 4, and i 
elsewhere, 1 
Isa. 7. 14, 

8. 13-15, 



WITH 

Heb. 10. 1-14. 

1. 8, 9. 
$ Applied by the 
{ Jews. 
Eph. 4. 7, 8. 
John 2. 17. 
Matt. 27. 34. 
Rev. 15. 4. 
1 Cor. 10. 9. 
Mark 14. 33. 
Luke 1. 69. 
Heb. 1. 6. 

1. 10-12. 
1 Cor. 10. 9. 
Acts 1. 15—20. 
$Matt. 22. 44. 
t Heb. 1. 13. 
\ Mark 12. 10. 
I Acts 4. 11. 
Luke i. 69, 70. 
John 1. 1, 2. 
3. 13. 

6.44. 

Matt. t. 23. 
5 Rom. 9. 33. 
I ( 1 Pet. Z 7, 8. 



50 



ON THE DIVINITY OF CHRIST. 



COMPARE 

Isa. 9. 6, 7, 
11. 1—10, 
28. 16, 
35. 4—6, 
40. 3—5, 
40. 10, 11, 
42. 1-4, 

44. 6, 

45. 23, 

49. 6, 

50. 6, 
52. 14, 
53, 

54. 5, 

55. 4, 
59. 20, 

61. 1, 

62. 1—3, 

63. 1—6, 
65. 1, 2, 

Jer. 23. 5, 6, ? 
a3. 15. 16, < 
31. 22, 
Ezek. 17. 22—24, 
34. 23, 24, 
37. 24, 25, 



WITH 

Luke 1. 32, 33. 
Rom. 15. 12. 

9 33 
Matt. 11. 2-^-6. 
3 i 3 

John 10. 11. 16. 
Matt. 12. 17—21. 
Rev. 1. 8. 
Rom. 14. 11. 
Acts 13. 47. 
Matt. 26. 67. 

27. 29, 30. 
26 and 27. 
John 3. 29. 

18. 37. 
Rom. 11. 26. 
Luke 4. 18. 
Acts 26. 23. 
Rev. 19. 13. 
Rom. 10. 20. 

2 Cor. 5. 21. 

Luke 1. 34, 35. 
Matt. 13. 32. 
Rev. 22. 16. 
I Luke 1. 32. 



compare 
Dan. 2. 44, 45, 
7. 13, 14, 
9. 26, 
Hos. 1. 7—11, 
3. 5, 

11. 1, 

12. 3. 5, 
Joel 2. 28—32, 
Amos 9. 11, 12, 
Obad. ver. 21. 
Jon. 1. 17, 
Mic. 5. 2-A, 
Nah. 1. 15, 
Hab. 3. 18, 
Zeph. 3. 15—17, 
Han. 3. 6—9, 
Zech. 2. 10, 

3. 8, 

6. 12, 13, 
9. 9, 

11.8—13, 

12. 10, 

13. 7, 

14. 5, 

3. 1—3, 

4. 2—6, 



Mai. 



WITH 

Rev. 11. 15. 
1 Cor. 15. 24. 
Luke 24. 26. 
Matt. 1. 21—23. 
Acts 15. 16. 
Matt. 2. 15. 
Acts 7. 30-35. 
2. 16—21. 
15. 15—17. 
Rev. 11. 15. 
Matt. 12. 40. 

2. 5, 6. 
Acts 10. 36. 
Luke 2. 30. 
Rev. 21. 3, 
Heb. 12. 25, 26. 
John 1. 14. 
Luke 1. 7S. 
Heb. 6. 20. 
Malt. 21. 5. 

27. 7—10. 
John 19. 37. 
Matt. 26. 3L 
25. 31. 
11. 10. 
Mark 9. 11, 12: 



In what passages of Scripture is Ch?-ist spoken of as God? 
Thy throne, O God, is for ever. Ps. xlv. 6. Heb. i. S. 
The mighty God, the everlasting Father. Isa. ix. 6. 
Holy, holy, holy, is the Lord of Hosts. Isa. vi. 3. 
These things said Esaias, when he saw his glory, and spake jo 

him, (Christ.) John xii. 41. 
Awake, O sword, against the man that is my fellow. Zech. xiii. 7. 
Emmanuel, which being interpreted, is, God with us. Matt. i. 23. 
The Word was God. The word was made flesh, kc. John i. 1. 4. 
The Jews sought to kill him, because he made himself equal 

with God. John v. 18. 
Thou, being a man, makest thyself God. John x. 33. 
Feed the church of God, which he hath purchased with his own 

blood. Acts xx. 28. 
Christ, who is over all, God blessed for ever. Rom. ix. 5. 
Who being in the form of God, thought it not robbery to be 

equal with God. Phil. ii. 6. 
In him dwelleth all the fulness of the Godhead bodily. Col. ii. 9. 
God was manifest in the flesh. 1 Tim. iii. 16. 
The great God and our Saviour, Jesus Christ. Tit. ii. 13. 
His Son Jesus Christ ; this is the true God. 1 John v. 20, 
The only wise God our Saviour. Jude 25. 



There are certain attributes or perfections which belong 
to none but the Supreme Being. Wherever, therefore, we 
find these perfections ascribed to any being in the Scrip- 



ON THE DIVINITY OF CHRIST. 51 

tures, we have the fullest assurance that this being- is 
God: for 

He will not give his glory to another. Isa. xlii. 8. 

1. God existed from eternity. 

I am the first, and I am the last ; and beside me there is no God. 
Isa. xliv. 6. 

The same declaration is made by Christ. 
I am the first, and I am the last. Rev. i. 17 ; xxii. 13. 
Out of thee shall he come forth — whose goings forth have been 

from of old, from everlasting. Mic. v. 2. 
Before Abraham was, 1 am, John viii. 58. 
(By which name God revealed himself to Moses. Exod. 
iii. 24.) 

I came forth from the Father, and am come into the world. 
John xvi. 28. 

The glory which I had with thee before the world was. John 
xvii. 5. 

Melchisedec, having neither beginning of days, nor end of 
life, but made like unto the Son of God. Heb. vii. 3. 

Jesus Christ, the same yesterday, and to-day, and for ever. 
Heb. xiii. 8. 

If David call him Lord, how is he his son ] Matt. xxii. 45. 
I am the root and the offspring of David. Rev. xxii. 16. 

2. God created all things. 

I am the Lord that maketn all things, alone, by myself. Isa. 
xliv. 24. 

I, even my hands, have stretched out the heavens. Isa. xv. 12. 

We find creation ascribed to Christ. 
All things were made by him. John i. 1.3. 10. 
All things were created by him and for him. Col. i. 16. 
Thou Lord in the beginning hast laid the foundation of the 

earth. Heb. i. 10. 
For whom— and by wl om are all things. Heb. ii. 10. 
Thou hast created all things. Rev. iv. 11. 

3. God supports and sustains all things. 

In whose hand is the soul of every living thing, and the breath 

of all mankind. Job xii. 10. 
Thou takest away their breath, they die. Ps. civ. 29 
. The same is said of Christ. 

Upholding all things by the w ord of his power. Heb. i. 3. 
By him all things consist. Col. i. 17. 

4. God is omnipresent. 

The eyes of the Lord run to and fro through the whole earth. 

2 Chron. xvi. 9. 
We find that Christ is also present everywhere. 
Where two or three are gathered together in my name, there am 

I in the midst of them. Matt, xviii. 20. 
I am with you alway, even unto the end of the world. Matt. 

xxviii. 20. 

While conversing with Nicodemus, he called himself " the Son 
of man, which is in heaven." John iii. 13. 



52 ON THE DIVINITY OF CHRIST. 

He is always in every place, for he can attend to the prayers 

of all that call upon him. 1 Cor. i. 2. 
He is, therefore able to succour them that are tempted. Heb. 

ii. 18. 

He is always at hand to defend his sheep, so that none shall 
pluck them out of his hand. John x. 28. 

5. God is omniscient. 

The Lord looketh on the heart. 1 Sam. xvi. 7. 
Thou only knowest the hearts of the children of men. 2 Chron. 
vi. 30. 

I the Lord search the hearts, I try the reins. Jer. xvii. 9, 10. 

The very same thing is said of Jesus Christ. 
I am he which searcheth the reins and hearts. Rev. ii. 23. 
And Jesus, knowing their thoughts, said. Matt. ix. 4 ; xii. 25. 
Luke vi. S. 

Jesus perceived in his spirit, that they reasoned within them- 
selves. Mark ii. 6. 8. 

Jesus, immediately knowing in himself, said. Mark v. 30. 

He knew all men, he knew what was in man. John ii. 24, 25. 

Jesus knew from the beginning who they were that believed 
not. John vi. 64. 

Lord, thou knowest all things. John xxi. 17. 

6. God alone is the object of divine worship. 

Thou shalt worship the Lord thy God, and hini only shalt thou 

serve. Matt. iv. 10. 
Second commandment. Exod. xx. 4 — 6. 

Yet in the days of his flesh, Jesus suffered himself to 
be worshipped by his disciples ; after his resurrection and 
ascension he was worshipped by his apostles': and he is 
now worshipped in heaven by the glorified hosts of saints 
and angels. 

They fell down and worshipped him. Matt. ii. 11. 

There came a leper, and worshipped him, saying, Lord, if thou 

wilt, thou canst make me clean. Matt. viii. 2. 
They which were in the ship, came and worshipped him. Matt. 

xiv. 33. 

Then came she and worshipped him, saying, Lord, help me. 

Matt. xv. 25. 28. 
They came and held him by the feet and worshipped him. 

Matt, xxviii. 9. 

When they saw him they worshipped him. Matt, xxviii. 17. 
The apostles said unto the Lord, Increase our faith. Luke 
xvii. 5. 

Lord, remember me when thou comest into thy kingdom. 
Luke xxiii. 42. 

The blind man whom he restored to signt, worshipped nun. 
John ix. 38. 

Thomas said unto him, My Lord, and my God. John xx. 28. 
Christians are described as calling on his name, that is, praying 
to him. Acts ix. 14. 21. 1 Cor. i. 2. 



ON THE DIVINITY OP CHRIST. 



53 



They stoned Stephen, calling upon God* and saying, Lord 

Jesus, receive my spirit. Acts viii. 59. 
Whosoever shall call upon the name of the Lord shall be saved. 

Rom. x. 13. . • . 

The Apostle Paul prayed to Jesus, and received this answer. 

My grace is sufficient ; My strength is made perfect, &c, and 

he adds, That the power of Christ may rest upon me. 2 Cor. 

Xii. 8, 9. 

He prayed to Jesus for the Thessalonians : Now our Lord Jesus 
Christ comfort your hearts. 2 Thess. ii. 16, 17. 

Let all tiie angels of God worship him. Heb. i. 6. 

The twenty-four elders fell down before the Lamb, saying, 
Blessing and honour be to him that sitteth on the throne, 
and to the Lamb. Rev. v. 8. 13. 



NOTE. 

HIS ONLY SON. 

It is important to notice this expression. By it we express the belief 
that Jesus was the Son of God in a sense which is applicable to no created 
being. Whosoever uses this part of the creed in the sense which Scrip- 
ture attaches to its terms, expresses no less than this. " I do profess to be 
fully assured of this assertion, as of a most certain,infallible, and necessary 
truth, that Jesus Christ, the Saviour and Messias, is the true, proper, and 
natural Son of God, begotten of the substance of the Father; which be- 
ing incapable of division or multiplication, is so really and totally commu- 
nicated to him that he is of the sam-e essence with him, God of God, light 
of light, very God of very God. And as I assert him to be the Son, so do 
I also exclude all other persons from that kind of sonship, acknowledging 
none but him to be begotten of God by that proper and natural genera- 
tion."— Bishop Pearson on the Creed. To attach to the expression re- 
ferred to a lower sense than this is inconsistent with the Scriptures, 
whose meaning the Creed represents, and with the doctrine universally 
prevalent in the Church when the creed was framed. 

OUR LOUD. 

The table in this section (which will well repay the reader for a care- 
ful examination) shows that many passages of the OH Testament which 
speak of the Lord or Jehovah are quoted or referred to in the New as 
being spoken of Christ. Thus Malachi, delivering the words of "the 
Lord of hosts," (iii. 1,) says, "I will send my messenger, and he shall pre- 
pare the way before me." In St. Matt. xi. 10, &c. we learn that this mes- 
senger was John the Baptist, and he came as we know to prepare the way 
of Christ. It was also prophesied of him by Isaiah (xi. 3, compared with 
Matt. iii. 3,) that he should prepare the way of the Lord (Jehovah ;) Zacha- 



* The reader should not lay any stress upon the occurrence of the 
name of God here, as it is not in the original, but added by the trans- 
lators of the English Bible, which the fact of its being in Italic letters in- 
dicates. All words so printed in the English Bible are thus supplied to 
complete what appeared to the translators, and what in most cases is, 
obviously the sense. Thispassage however presents conclusive evidence 
of the Divinity of the Saviour. It was Jesus upon whom Stephen called, 
and his solemn and dying prayer thus addressed to him is an act ofj 
worship, which it would be idolatry to offer to him were he not God. 
6* 



54 



ON THE RESURRECTION OF CHRIST. 



rias declares to us the fulfilment of the prophecy, in his song of joy on 
the coming of our Saviour, (Luke i. 76.) saying of John, "thou shaft go 
before the face of the Lord to prepare his way," "where," says Bishop 
Pearson, "Christ is certainly the Lord, and the Lord undeniably Jehovah." 
So also the declaration of Joel, (ii. 32:) " Whosoever shail call upon the 
name of the Lord (Jehovah) shall be delivered," is applied by St Paul 
in Rom. x. 13 to the Lord Jesus, as is evident from the ninth verse of the 
same chapter. "If thou shalt confess with thy mouth the Lord Jesus 
— thou shalt be saved." — "For whosoever shall call upon the name of the 
Lord shall be saved." The Lord Jesus is therefore he, of whom the 
prophet spoke as Jehovah. 

These passages are quoted from among many to illustrate the argument, 
upon which some further remarks 'may be found in Bishop Pearson on 
the Creed. This author also points out another sense in which the title 
of " our Lord" is applied to Christ, of which it is important to speak. The 
Saviour in his Divine nature is Lord from eternity. He is also Lord over 
all things in virtue of his office as Mediator between God and man. "As 
we have observed two natures united in his person, so must we also con- 
sider two kinds of dominion belonging respectively to those natures ; 
one inherent in his divinity, the other bestowed upon his humanity ; one 
as he is Lord the maker of all things, the other as he is made Lord of all 
things." "The Word was God," (John i. 1,) and as such possessed of 
the first kind of dominion ; he was "made both Lord and Christ," (Acts 
ii. 36,) when he took upon him the nature of man, and became our Media- 
tor with God, and as such is Lord in the second sense. "These two 
meanings must be united in order to understand rightly the force of our 
expression when we declare our belief in Christ as our Lord." "And 
though he be thus Lord of all things," Bishop Pearson adds, "by the 
first creation and preservation of them, yet he is more peculiarly the 
Lord of us who by faith are consecrated to his service : for through the 
work of our redemption he becomes our Lord both by the right of con- 
quest and of purchase, and making us the sons of God and providing 
heavenly mansions for us, he acquires a further right of promotion, which, 
considering the covenant we all make to serve him, is at last completed 
in the right of a voluntary obligation. And thus I believe in Christ our 
Lord." 



ON THE CREED. 

§ 4. ON THE RESURRECTION OF CHRIST. 

What does the Creed farther teach us to believe concerning 
Jesus Christ ? 
That " the third day he rose from the dead." 
This event was foretold by our Saviour, who made fre- 
quent allusions to it. 
Matt. xii. 40 ; xvi. 21 \ xvii. 23 ; xx. 19. Mark viii. 31 ; ix. 31 ; 
x. 34 ; xiv. 58. Luke ix. 22 ; xiii. 32 ; xviii. 33 ; xxiv 7. 
John ii. 19. 21 ; x. 15. 18. 
These declarations must have been made very explicitly 
and very publicly, as an attempt on the part of his follow- 
ers to accomplish the prophecy, was expected by the chief 
priests. Matt, xxvii. 63. And the risen Jesus upbraids 



ON THE RESURRECTION OF CHRIST. 



55 



his disciples with their backwardness in believing a fact 
so plainly declared to them. 
O fools, and slow of heart to believe. Luke xxiv. 25. 
They knew not the Scriptures, that he must rise again from the 
dead. John xx. 9. 

The resurrection was typified in 

Isaac's being brought to be sacrificed. Heb. xi. 19. 

Jonah's being three days and three nights in the whale's 
belly. Matt. xii. 40. 

Our Saviour died on Good Friday, the day of prepara- 
tion, about three o'clock in the afternoon ; he was buried 
that evening, and was in the grave on Saturday, (the Jew- 
ish Sabbath,) Matt, xxviii. 1. Mark xvi. 1, 2. Luke xxiii. 
56. On Saturday night the chief priests obtained of Pi- 
late a guard to watch the body till the third day should be 
past. Matt, xxvii. 63 — 66. On the first day of the week 
(our Sunday) early in the morning, he rose again. 

The Jewish Sabbath Commemorated the redemption of 
Israel from Egyptian bondage. The Christian Sabbath 
commemorates the redemption of the soul from the worse 
bondage of Satan. It is called the Lord's Day. Rev. i. 10. 

What do you mean by Chris fs rising from the dead ? 

His soul and his body, which had been separated by 
death, were reunited, and he rose with the same body 
with which he died. 
What are the proofs of his resurrection ? 

Men and angels testified it. 

The soldiers appointed to watch the sepulchre. Matt, 
xxviii. 11. 

Matt, xxviii. 6. 9, 10. 17. Mark xvi. 6. 10. 13. Luke xxiv. 4—6. 
15 — 35. John xx. 12. 14. 19. 26. Acts i. 3 — 9 : iv. 33 ; xiii. 
33. Rom. i. 4. 1 Cor. xv. 5—8. 2 Tim. ii. 8. 

He conversed with his disciples, and ate and drank with 
them, &c. He continued on earth forty days after his 
resurrection. Acts i. 3. 

^ The facts of which the evidence of the resurrection con- 
sists, are attested by a succession of witnesses, and may 
be comprised under, 

Appearances of the Angels. 

To the Roman soldiers. Matt, xxviii. 3. 

To the other Mary and Salome. Mark xvi. 5. 

To Joanna and those with her. Luke xxiv. 4. 11. 

To Mary Magdalene. John xx. 11, 12. 



56 



ON THE RESURRECTION OF CHRIST. 



Appearances of Christ to the women* 
To the other Mary and Salome. Matt, xxviii. 9. 
To Mary Magdalene. John xx. 15. 
Appearances of Christ to the disciples and apostles. 
He must have appeared often during the forty days he 
was upon earth ; of the visits which he made eleven, viz. 
those to the women, and the following, are mentioned. 
To the eleven in Galilee. Matt, xxviii. 16. 
To the two disciples in journeying to Emmaus. Mark xvi. 12. 

Luke xxiv. 13, &c. 
To the eleven when they sat at meat. Mark xvi. 14. 
To Simcn. Luke xxiv. 34. 
To Thomas. John xx. 27. 

To the disciples at the sea of Tiberias. John xxi. 1, &c. 

To Paul. Acts ix. 5. 

To five hundred at once. 1 Cor. xv. 6. 

Last of all, he was seen of me (Paul) also. 1 Cor. xv. 8. 

When does our Church commemorate the resurrection ? 

On Easter Sunday. 

What are the uses of the resurrection ? 

1. To prove our Saviour's divinity. 

Declared to be the Son of God with power, by the resurrection 
from the dead. Rom. i. 4. 

Sometimes he is said to be raised by his own power. 
John ii. 19 — 22 ; x. 15 — 18. Sometimes by the power of 
God. Acts ii. 32. Gal. i. 1. Eph. i. 19. Phil. ii. 9. 

2. To assure us of the sufficiency of his sacrifice. 

Raised again for our justification. Rom. iv. 25. 
Therefore being by the right hand of God exalted, &c. Acts 
ii. 31 — 33. 

3. As a pledge of our own resurrection. 

He that raised up Christ from the dead shall also quicken j r our 

mortal bodies. Rom. viii. 11. 
Christ — is become the first-fruits of them that slept. 1 Cor. 

xv. 20. 

Them also which sleep in Jesus God will bring with him. 
1 Thess. iv. 14. 

If we have been planted in the likeness of his death, we shall 
be also in the likeness of his resurrection. .Rom. vi. 5. 

4. To lead us to die to sin. 

Likewise reckon ye also yourselves to be dead indeed unto sin, 
but alive unto God, through Jesus Christ our Lord. Rom. vi. 

That' he died for all, that they which live should not henceforth 
live unto themselves, but unto him which died for them, and 
rose again. 2 Cor. v. 15. 

If ye then be risen with Christ, seek those things which are 
above. Col. iii. 1. 

5. As the grand proof of the truth of the Gospel, 



ON THE RESURRECTION OF CHRIST. 



57 



If Christ be not risen, then is our preaching vain, and your faith 

is also vain. 1 Cor. xv. 14. 
And if Christ be not raised, your faith is vain. 1 Cor. xv. 17. 
6. As a pattern of our resurrection. 
Death made no change in the person or character of 
Christ ; he was the same after he rose, as he was before he 
"was put to death. His kindness to his friends, and his 
pity to his enemies, w r ere the same ; and death will make 
no change in us. 
Where the tree falleth, there it shall be. Eccl. xi. 3. 
He which is filthy, let him be filthy still ; and he that is right- 
eous, let him be righteous still. Rev. xxii. 11. 
The Apostles laid down the resurrection as the founda- 
tion of their preaching. 
Acts i. 21,22; ii. 31,32; iii. 15; iv.2. 33; x. 40; xiii. 31 ; xvii. 
18.32; xxiv. 15.21. 



Where did our Saviour go, when he left the earth after his 
resurrection ? 
" He ascended into heaven." 
Mark xvi. 19. Luke xxiv. 51. Acts i. 9. Eph. iv. 8 — 10. 
Whom the heaven must receive, until the times of restitution 

of all things. Acts iii. 21. 
He promised to send the Spirit as the fruit of his ascension. 
John xvi. 7. 

It was accordingly sent on the day of Pentecost. Acts ii. 3, 4. 
The ascension of our Lord was predicted by the Psalm- 
ist. 

Lift up your heads,. ye gates, he. — and the King of glory 

shall come in. Ps. xxiv. 9, 10. 
Thou hast ascended on high. Ps. lxviii. 18. 

What is his station in heaven ? 

He " sitteth on the right hand of God the Father Al- 
mighty." 

God also hath highly exalted him, &c. Phil. ii. 9. 
God is a Spirit, and has no parts : but he describes 
himself as having them in condescension to our capacities. 
" The right hand of God" means a place of power. 
Matt. xxvi. 64. Mark xiv. 62. Luke xxii. 69. 

A place of honour and happiness. 
Ps. ex. 1. John xvii. 4, 5. Eph. i. 20, 21. 1 Pet. iii. 22. 
Sometimes Christ is described as sitting, to signify his 
continuance in his high station. 
He was received into heaven, and sat down, &c. Mark xvi. 19. 
This Jesus hath God raised up, &c. The Lord said unto my lord, 
sit thou on my right hand. Acts ii. 32—34. 



58 



ON THE RESURRECTION OP CHRIST. 



He sat down on the right hand of the Majesty on high. Heb. 

Who is set on the right hand of the throne of the Majesty in 
the heavens. Heb. viii. 1. 

Sometimes he is represented as standing, to show that 
he is ever making- intercession for us. 
Stephen saw Jesus standing on the right hand of God. Acts 
vii. 55. 

The place of his abode is heaven ; a place of eternal 

blessedness. 

We have a great High Priest that is passed into the heavens, 
Jesus, the Son of God. Heb. iv. 14. 

What is his office in heaven ? 

He appears before the Father as our Mediator, Inter- 
cessor, and Advocate. He pleads his merits, and takes 
care of all the interests of his Church. 

1. He is there to intercede for us. 

No man cometh unto the Father but by me. John xiv. 6. 
Who also maketh intercession for us. Rom. viii. 34. 
He ever liveth to make intercession for them. Heb. vii. 25. 
Now to appear in the presence of God for us. Heb. ix. 24. 
If any man sin, we have an Advocate with the Father, Jesus 
Christ the righteous. 1 John ii. 1. 

2. To supply our wants. 

And I, if I be lifted up, will draw all men unto me. John xii. 
32. 

My God shall supply all your need, according to his riches in 

glory by Christ Jesus. Phil. iv. 19. 
That we may obtain mercy, and find grace to help in time of 

need. Heb. iv. 16. 

3. To prepare a place for us. 

If I go and prepare a place for you, I will come again. John 
xiv. 3. 

4. To turn us from iniquity. Acts iii. 26. 

5. To give repentance and forgiveness of sins. 

Him hath God exalted to give repentance and remission of sins. 
Acts v. 31. 

But although he is thus removed out of our sight, he is 
nevertheless present wherever two or three are met toge- 
ther in his name ; and he has declared that he is with his 
church alway, even unto the end of the world. 

What glorious gifts has our Lord received for men by 
his resurrection and ascension, and how freely does he 
dispense them even to the chief of sinners ! By virtue of 
this his exaltation, he sends down his Holy Spirit, to con- 
vince of sin, to lead to repentance, to assure of forgiveness, 
to enable us to grow in grace, to keep us from falling, and 



ON THE LA.ST JUDGMENT. 



59 



to prepare us for eternal glory. Through him we receive 
a gracious answer to our prayers, and obtain all things 
needful both for our souls and bodies. If our souls be im- 
pressed with a due sense of gratitude to our blessed Re- 
deemer, for these, his inestimable gifts, purchased at so 
great a price, we shall indeed die unto sin, crucifying the 
flesh, with its affections and lusts, and being raised from 
our spiritual death, shall henceforth live a life of righteous- 
ness and holiness, by faith on the Son of God. 

Collect, Sunday before Easter. — Grant that we may hoth 
follow the example of his patience, and also be made 
partakers of his resurrection. 

Ascension Day. — Grant that as we do believe thy only 
begotten Son to have ascended into the heavens, so we 
may also in heart and mind thither ascend, and with him 
continually dwell. 



ON THE CREED. 

§ 5. ON THE LAST JUDGMENT. 

What is the last article of the Creed respecting our Saviour ? 

" From thence he shall come to judge the quick and the 
dead." 

We have already considered the office of Christ in hea- 
ven as the Mediator: he will fill that office till all his ene- 
mies be subdued, (Heb. x. 12, 13,) and his people all 
gathered in ; then cometh the end, (1 Cor. xv. 24 — 28,) 
when he shall come to judgment, and sitting on his great 
white throne, surrounded by his holy angels, shall dispense 
rewards and punishments to all men, according as their 
deeds have been good or evil, admitting the righteous into 
the kingdom of his Father, and taking vengeance on them 
that have not known God, nor obeyed his gospel. The 
time when this awful event will take place is unknown, 
even to the angels, (Matt. xxiv. 36,) but 

It is certain. In this life God's people have very 
many sorrows and troubles, while the wicked are in pros- 
perity, and say, in the pride of their heart, " How doth 
God know ?" Reason therefore intimates, and Scripture 
confirms the truth, that another state of existence is to be 
looked for, in which the justice of God will he made appa- 



60 ON THE LAST JUDGMENT. 

rent, where happiness will attend the righteous, and misery 
he the portion of the wicked. 
Ps. x. xvii. 14; xxxvii. 10. 35, 36; lxxiii. 4. 11, 12. 
He maketh his sun to rise on the evil and on the good, and 

sendeth rain on the just and on the unjust. Matt. v. 45. 
The tares are suffered to grow with the wheat till the harvest. 

Matt. xiii. 24—30. 
But then a final separation takes place; the wheat is gathered 

into the garner, and the tares will be burnt : so will it be at 

the end of the world. Matt. xiii. 40. 

Intimations of a judgment were given in Old Testament 
times, 
To Cain. 

If thou doest well shalt thou not be accepted, &c. Gen. iv. 7. 
To Enoch. 

Enoch walked with God, and he was not ; for God took him. 
Gen. v. 24. 

Enoch, the seventh from Adam, prophesied, saying, Behold the 
Lord cometh with ten thousand of his saints. Jude 14. 
To Abraham. 

Shall not the Judge of all the earth do right l Gen. xviii. 25. 
To Jacob. 

I have waited for thy salvation, Lord. Gen. xlix. 18. 
And he was gathered unto his people. Gen. xlix. 33. 
To Moses. 

The God of Abraham, of Isaac, and of Jacob. Exod. iii. 6. 16. 

That the dead are raised, even Moses showed at the bush, when 
he calleth the Lord, the God of Abraham, and the God of 
Isaac, and the God of Jacob. Luke xx. 37. 33. 
To Job. 

I know that my Redeemer liveth. Job xix. 25. 
To Hannah. 

The Lord shall judge the ends of the earth. 1 Sam. ii. 10. 
To Saul. 

To-morrow shalt thou and thy sons be with me. 1 Sam. xxviii. 
19. 

To Elijah. 

The Lord took up Elijah into heaven by a whirlwind. 2 Kings 
ii. 11. 
To David. 

The wicked shall be turned into hell. Ps. ix. 17. 

My flesh also shall rest in hope, &c. Ps. xvi. 9 — 11. 

He asked life of thee, and thou gavest it him, even length of 

days for ever and ever. Ps. xxi. 4. 
He shall call to the heavens from above, and to the earth that 

he may judge his people, &c. Ps. 1. 4-^-6. 
Thou shalt guide me with thy counsel, and afterward receive 

me to glory, &c. Ps. lxxiii. 24-7-26. _v £ 

For he cometh, for he cometh, to judge the earth. Ps. xcvi. 13 ; 

xcviii.9. 



ON THE LAST JUDGMENT. 61 

To Solomon. 

The wicked is driven away in his wickedness, but the righteous 
hath hope in his death. Prov. xiv. 32. 

God shall judge the righteous and the wicked. Eccl. iii. 17. 

But know' that for all these things God will bring thee into judg- 
ment. Eccl. xi. 9. 

The spirit shall return unto God who gave it. Eccl. xii. 7. 

God shall bring every work into judgment. Eccl. xii. 14. 
To Isaiah. 

They shall both burn together, and none shall quench them. 
Isa. i. 31. 

He will swallow up death in victory, &c. Isa. xxv. 8. 

Thy dead men shall live, &c. Isa. xxvi. 19 — 21. 

Tophet is ordained of old ; the breath of the Lord, like a stream 

of brimstone, doth kindle it. Isa. xxx. 33. 
Who — shall dwell with everlasting burnings 1 Isa. xxxiii. 14. 
The righteous is taken away from the evil to come. He shall 

enter into peace. Isa. lvii. 1, 2. 
Their worm shall not die, neither shall their fire be quenched. 

Isa. lxvi. 24. 

To Ezekiel. 
The soul that sinneth, it shall die. Ezek. xviii. 4. 24. 26. 
To Daniel. 

I beheld till the thrones were cast down, &c, the judgment was 
set, and the books were opened. Dan. vii. 9, 10. 

Many of them that sleep in the dust of the earth shall awake ; 
some to everlasting life, and some to shame, and everlasting 
contempt. Dan. xii. 2. 
To Hosea. 

I will ransom them from the power of the grave, &c. grave, 
I will be thy destruction. Hos. xiii. 14. 

To Amos. 
Prepare to meet thy God. Amos iv. 12. 

To Malachi. 

They shall be mine, in that day when I make up my jewels. 
Mai. iii. 17. 

The patriarchs, Abraham, Isaac, and Jacob, spoke of themselves 
as pilgrims and strangers in a land which was not their home : 
and they that say such things declare plainly that they seek 
a country. Heb. xi. 13, 14. 

The New Testament points it out still more clearly. 

Martha saith, I know that he shall rise again in the resurrection, 
at the last day. John xi. 24. 

Jesus Christ whom the heaven must receive until the times of 
restitution of all things. Acts iii. 20, 21. 

To be with Christ, which is far better. Phil. i. 23, 24. 

We shall all stand before the judgment-seat of Christ. Rom. 
xiv. 10. 2 Cor. v. 10. 

It is appointed unto men once to die, but after this the judg- 
ment. Heb. ix. 27. 

Behold, the judge standeth before the door. James v. 9. 



62 ON THE LAST JUDGMENT. 

Reserved unto fire against the day of judgment. 2 Pet iii. 7. 
The day of the Lord will come as a thief in the night. 2 Pet. 
iii. 10. 

The angels which kept not their first estate, he hath reserved 
unto the judgment of the great day. — Even as Sodom and 
Gomorrah are set forth for an example, suffering the ven- 
geance of eternal fire. Jude 6, 7. 
The New Testament also contains many figurative de- 
scriptions of this awful day. 

Every tree which bringeth not forth good fruit is hewn down, 
and cast into the fire. Matt. iii. 10. 

Whose fan is in his hand, and he will throughly purge his floor, 
&c. Matt. iii. 12. 

The tares and the reapers. Matt. xiii. 30. 39. 

The net which gathereth both good and bad. Matt. xiii. 47, 48. 

The evil servant's portion. Matt. xxiv. 47 — 51. 

The wise and foolish virgins. Matt. xxv. 10. 

The talents. Matt. xxv. 19 — 21. 

The shepherd dividing the sheep from the goats. Matt. xxv. 
31—33. 

The rich man and Lazarus. Luke xvi. 19 — 31. 
As it was in the days of Noe, so shall it be in the days of the 
Son of man. Luke xvii. 26. Matt. xxiv. 37. 39. 



Who is to be the Judge ? 
The- Lord Jesus Christ. 
When God shall judge the secrets of men by Jesus Christ. 
Rom. ii. 16. 

We shall all stand before the judgment-seat of Christ. Rom. 

xiv. 9, 10. 2 Cor. v. 10. 
The Lord Jesus Christ, who shall judge the quick and dead. 

2 Tim. iv. 1. 

Why does he assume this office ? 

1. Because he is a partaker of the nature of those who 
are to stand at his tribunal. 

And hath given him authority to execute judgment also, because 
he is the Son of man. John v. 27. 

2. Because the Father hath appointed him. 

The Father judgeth no man, but hath committed all judgment 

unto the Son. John v. 22. 
Ordained of God to be the judge of quick and dead. Acts x. 42. 
He hath appointed a day in the which he will judge the world 

in righteousness, by that man whom he hath ordained. Acts 

xvii. 31. 

His coming is described in the most impressive manner. 
The Son of man shall come in the glory of his Father, with his 

angels. Matt. xvi. 27. 
They shall see the Son of man coming in the clouds of heaven, 

in his own glory, and in his Father s, and of the holy angels. 

Matt. xxiv. 30 ; xxvi. 64. Mark viii. 38. Luke ix. 26. 



ON THE LAST JUDGMENT. 63 

This Jesus shall so come in like manner as ye have seen him 

go into heaven. Actsi. 11. 
The Lord himself shall descend from heaven with a shout, with 
the voice of the archangel, and with the trump of God. 
1 Thess. iv. 16. 

The Lord Jesus shall be revealed from heaven with his mighty- 
angels, in flaming fire. 2 Thess. i. 7 — 10. 

Behold, he cometh with clouds ; and every eye shall see him. 
Rev. i. 7. 

The heavens shall pass away with a great noise, and the elements 
shall melt with fervent heat : the earth also, and the works 
that are therein, shall be burned up. 2 Pet. hi. 10 — 13. 

The angel which I saw stand upon the sea, and upon the earth, 
lifted up his hand to heaven, and sware by him that liveth 
for ever and ever, that there should be time no longer. Rev. 
x. 5, 6. 

Before this solemn tribunal there will be a general ap- 
pearance of all the sons of Adam. 
Before him shall be gathered all nations, &c. Matt. xxv. 32. 46. 
Then shall he send his angels, and shall gather together his 

elect, from the four winds, &c. Mark xiii. 27. 
All that are in the grave shall hear his voice, and shall come 

forth. John v. 28, 29. 
I saw the dead, small and great, stand before God. Rev. xx. 12. 
The sea gave up the dead which were in it ; and death and hell 
delivered up the dead which were in them. Rev.xx. 13. 
All shall then be judged. 
The Lord Jesus Christ — shall judge the quick and the dead at 

his appearing. 2 Tim. iv. 1. 
Who shall give account to him that is ready to judge the quick 
and the dead. 1 Pet. iv. 5. 

Concerning what shall we he judged ? 

1. Men will have to^give an account of all their thoughts. 

The thought of foolishness is sin. Prov. xxiv. 9. 

A book of remembrance was written before him, for them that 
thought upon his name. Mai. iii. 16. 

Repent, and pray God, if perhaps the thought of thine heart 
may be forgiven thee. Acts viii. 22. 

Inordinate affection, evil concupiscence; — for which things' 
sake the wrath of God cometh on the children of disobe- 
dience. Col. iii. 5, 6. 

. 2. Of their words. 

Your words have been stout against me, saith the Lord. Mai. 
iii. 13. 

Every idle word that men shall speak, they shall give account 
thereof in the day of judgment. For by thy words thou 
shalt be justified, and by thy words thou shalt be condemned. 
Matt. xii. 36, 37. 

To convince all that are ungodly, of all their hard speeches, 
which they have spoken against him. Jude 15. 
3. And of their actions. 



64 ON THE LAST JUDGMENT. 

God shall bring every work into judgment, with every secret 

thing. Eccl. xii. 14. 
He shall reward every man according to his works. Matt. xvi. 27. 
I was an hungered, and ye gave me meat, &c. Matt. xxv. 35. 
Who will render to every man according to his deeds. Rom. 

ii. 6. 

To convince all that are ungodly of all their ungodly deeds 
which they have ungodly committed. Jude 15. 

And the dead were judged, — according to their works. Rev. 
xx. 12. 

They were judged every man according to their works. Rev. 
xx. 13. 

Men will have to answer for sins of omission, as well as 
those of commission. 
The wicked shall be turned into hell, and all the nations that 

forget God. Ps. ix. 17. 
I was an hungered, and ye gave me no meat, &c. Matt, xxv, 42. 
The servant that knew his master's will, and did it not, shall be 

beaten with many stripes. Luke xii. 47. 
Be not deceived, Sec. He that soweth to the flesh, shall of the 

flesh reap corruption, &c. Gal. vi. 7, 8. 
To him that knoweth to do good, and doeth it not, to him it is 

sin. James iv. 17. 

How will men be judged? 

1. By the law of God. 
The word that I have spoken, the same shall judge him in the 

last day. John xii. 48. 
As many as have sinned in the law, shall be judged by the law. 

Rom. ii. 12. 

Another book was opened, which is the hook of life : and the 
dead were judged out of those things which were written in 
the books. Rev. xx. 12. 

Mere profession will not do in that day : it will be in 
vain to urge, 

Lord, have we not prophesied in thy name 1 &c. Matt. vii. 
21 — 23. Luke xiii. 25—30. 

Righteous judgment will be pronounced on all. 

They shall awake, some to everlasting life, and some to shame 
and everlasting contempt, &cc. Dan. xii. 2, 3. 

They shall come forth, they that have done good, unto the re- 
surrection of life ; and they that have done evil, unto the 
resurrection of damnation. John v. 28, 29. 

What will be the sentence and. condition of the righteous ? 
Ye which have followed me in the regeneration shall sit upon 
twelve thrones, judging the twelve tribes of Israel. Matt, 
xix. 28. 

Come, ye blessed of my Father, inherit the kingdom prepared 
for you from the foundation of the world. Matt. xxv. 34. 

We shall be like him ; for we shall see him as he is. 1 John 
iii. 2, 



ON THE LAST JUDGMENT. 65 

They sung a new song, saying, — Thou hast redeemed us, and 
made us to our God, kings and priests. Rev. v. 9, 10. 

These are they which came out of great tribulation, &c. There- 
fore are they before the throne of God, and serve him day 
and night in his temple, &c. Rev. vii. 14. 17. 

They sing the song of Moses, and the song of the Lamb. Rev. 
xv. 3. 

I saw the souls of them which had not worshipped the beast, 
&c, and they lived and reigned with Christ. Rev. xx. 4. 

What will be the sentence and condition of the wicked? 

Their worm dieth not, and the fire is not quenched. Isa. lxvi. 
24. Mark ix. 44. 

The children of the kingdom shall be cast out into outer dark- 
ness ; there shall be weeping and gnashing of teeth. Matt, 
viii. 12. 

And shall cast them into a furnace of fire ; there shall be 
wailing and gnashing of teeth. Matt. xiii. 42. 50. 

The man without a wedding garment was cast into outer dark- 
ness, &c. Matt. xxii. 13. 

And shall cut him asunder, and appoint him his portion with 
the hypocrites, &c. Matt. xxiv. 51. 

Cast ye the unprofitable servant into outer darkness, &c. Matt, 
xxv. 30. 

Depart from me, ye cursed, into everlasting fire. Matt. xxv. 41. 
Treasurest up unto thyself wrath against the day of wrath. 
Rom. ii. 5. 

Who shall be punished with everlasting destruction from the 

presence of the Lord. 2 Thess. i. 8, 9. 
And said to the mountains and rocks, Fall on us, and hide us 

from the face of him that sitteth on the throne, and from the 

wrath of the Lamb. Rev. vi. 16. 
He shall be tormented with fire and brimstone, &c. Rev. xiv. 

10,11. 

Shall have their part in the lake which burneth with fire and 

brimstone ; which is the second death. Rev. xxi. 8. 
How fearful and how inevitable ! 
They shall go into the holes of the rocks, and into the caves of 

the earth, for fear of the Lord. Isa. ii. 19. 
They shall say to the mountains, Cover us ! and to the hills, 

Fall on us ! Hos. x. 8. 
Can thine heart endure, or can thy hands be strong in the days 

that I shall deal with thee'! Ezek. xxii. 14. 
Who among us shall dwell with everlasting burnings'? Isa. 

xxxiii. 14. 

There are only two descriptions of persons in the world, 
the righteous and the wicked ; — you have heard the end of 
both. Choose you now whom you will serve. If you 
would die the death of the righteous, prepare for it, by liv- 
ing his life. 

Remember, that he who will be your Judge, is the same 
Saviour who is now your Mediator. Make him your 
7 * 



66 



ON THE HOLY GHOST. 



friend, and you will have nothing to fear. Let the terrors 
of that awful day, which will surely come, and may sur- 
prise you suddenly, induce you to begin in earnest, to pre- 
pare to meet your God. When Paul reasoned of righteous- 
ness, temperance, and judgment to come, Felix trembled. 
Acts xxiv. 25. Do you tremble 1 If you do, check not 
the salutary fear ; do not, like Felix, put off the conside- 
ration of those important matters to a more convenient 
opportunity, which in your case, as in his, may never 
arrive. Delay not an hour to listen to the voice of wis- 
dom, lest your angry and insulted Judge address you in 
that bitter reproach, — 

Because I have called, and ye have refused, he. Prov. i. 24. 31. 
Seek now for pardon and acceptance, that it may be 
well with you in that day: — 

Pray that you may be made meet to be partakers of the inherit- 
ance of the saints in light. Col. i. 12. 

Give diligence to make your calling and election sure. 2 Pet. 
i. 10. 

That so an entrance may be administered unto you abundantly 

into the everlasting kingdom of our Lord and Saviour Jesus 

Christ. 2 Pet. i. 11. 
Collect , 1st Sunday in Advent. — Grant that when he shall 

come in his glorious majesty to judge both the quick and 

dead, we may rise to the life immortal. 
3d Sunday in Advent. — Grant that at thy second coming to 

judge the world, we may be found an acceptable people in 

thy sight. 

6th Sunday after Epiphany. — Grant that when he shall ap- 
pear with power and great glory, we may be made like 
unto him. 

ON THE CREED. 

§ 6. ON THE HOLY GHOST. 

What is the next article in the Creed? 

44 1 believe in the Holy Ghost." 
What is meant by the Holy Ghost ? 

Ghost is the same as Spirit. The Holy Ghost, or Holy 
Spirit, is the Third Person in the Godhead, 4 the Lord and 
Giver of Life, proceeding from the Father and the Son :' 
He is uncreated, subsisting of himself, which can be said 
of none but God, 4 and with the Father and the Son toge- 
gether is worshipped and glorified.' 
God is a Spirit. John iv. 24. 



ON THE HOLY GHOST. 67 

Why is the Holy Ghost called a Person ? 

Because those atributes and expressions which apply to 
distinct persons, are used in the Scriptures when speaking 
of him. He is said to understand, to will, to give, to call, 
to do, to come, to send, to speak, to hear, &c, which all 
imply personality. 

He appeared in a visible shape. Luke iii. 22. Acts ii. 3. 

He gave the Apostles tongues. Acts ii. 4 — 8. 

He enabled them to work many signs and wonders. Acts ii. 43. 

The Spirit of the Lord caught away Philip. Acts viii. 39. 

It seemed good to the Holy Ghost, &c. Acts xv. 28. 

Gives men wisdom, knowledge, faith, the gifts* of healing, the 
working of miracles, prophecy, the discerning of spirits, 
divers kinds of tongues, and the interpretation of tongues. 
1 Cor. xii. 8—10. 

He divides these severally as he will. 1 Cor. xii. 11. 

Christ cast out devils by the Spirit of God. Matt. xii. 28. 

What proof have you that the Holy Ghost is God? 

The various attributes and works of God are ascribed to 
him : and he is expressly called God in the Scriptures. 

1. Creation is ascribed to him. 

The Spirit of God moved upon the face of the waters. Gen. i. 2. 
By his Spirit he hath garnished the heavens. Job xxvi. 13. 
The Spirit of God hath made me. Job xxxiii. 4. 
All the host of [heaven were made] by the breath (or spirit) 

of his mouth. Ps. xxxiii. 6. 
Thou sendest forth thy Spirit : they are created. Ps. civ. 30. 

2. Omnipresence. 

Whither shall I go from thy Spirit ! Ps. cxxxix. 7. 
Through him we both (Jews and Gentiles') have access by one 
Spirit. Eph. ii. 18. 

3. Omniscience. 

Who hath directed the Spirit of the Lord, or, being his coun- 
sellor, hath taught him, kc. 1 Isa. xl. 13, 14. 

The Spirit searcheth all things, yea, the deep things of God. 
1 Cor. ii. 10. 

The things of God knoweth no man, but the Spirit of God. 
1 Cor.ii. 11. 

The Holy Ghost commands and appoints. 
The Spirit said unto Philip, Go near, &c. Acts viii. 29. 
The Spirit sent Peter to Cornelius. Acts x. 20 ; xi. 12. 
The Holy Ghost said, Separate me Barnabas and Saul. Acts 
xiii. 2. 

So they, being sent forth by the Holy Ghost, departed. Acts 
xiii. 4. 

The flock, over the which the Holy Ghost hath made you over- 
seers. Acts xx. 28. 
He forbids and prevents. 



68 ON THE HOLY GHOST* 

They were forbidden of the Holy Ghost to preach the word in 

Asia. Acts xvi. 6. 
They assayed to go into Bithynia, but the Spirit suffered them 

not. Acts xvi. 7. 
We are baptized in his name. 
Baptizing them in the name of the Father, and of the Son, 

and of the Holy Ghost. Matt, xxviii. 19. 
"We are blessed in his name, as one of the Trinity. 
The Lord bless thee and keep thee ; the Lord make his face 

shine upon thee ; the Lord lift up his countenance upon thee, 

and give thee peace. Num. vi. 24 — 26. 
The grace of our Lord Jesus Christ, and the love of God, and the 

communion of the Holy Ghost, be with you all. 2 Cor. xiii. 14. 

Compare the following passages of Seripture, for a fur- 
ther proof of his divinity. 
The Lord said — hear ye indeed, but understand not, &c. Isa. 
vi. 9. 

Well spake the Holy Ghost, saying, Hearing, ye shall hear, 

and shall not understand, &c. Acts xxviii. 25, 26. 
[The Israelites in the wilderness] tempted the Lord. Exod. xvii.7. 
As the Holy Ghost saith — Harden not your hearts as in — the 

day of temptation in the wilderness, when your fathers 

tempted me. Heb. iii. 7 — 9. 
This shall be the covenant that I will make — saith the Lord, 

Jer. xxxi. 33. 

Whereof the Holy Ghost is a witness to us, saying — This is the 

covenant that I will make. Heb. x. 15, 16. 
All Scripture is given by inspiration of God. 2 Tim. iii. 16. 
Holy men of God spake as they were moved by the Holy Ghost 

2 Pet. i. 21. 

Why hath Satan filled thine heart to lie to the Holy Ghost? 
Acts v. 3. 

Thou hast not lied unto men, but unto God. Acts v. 4. 
The temple of God is holy, which temple ye are. 1 Cor. iii. 17. 
Know you not that your body is the temple of tile Holy Ghost ? 
1 Cor. vi. 19. 

Thou shalt not tempt the Lord thy God. Matt. iv. 7. 

How is it that ye have agreed together to tempt the Spirit of 

the Lord? Acts v. 9. 
There is none good but one, that is God. Matt. xix. 17. 
Thy Spirit is good. Ps. cxliii. 10. 

The Holy Ghost is called, 
Good Spirit, Neh. ix. 20. Ps. cxliii. 10. Spirit of God, Gen. i. 2. 
Matt. xii. 28. Holy Spirit, Luke xi. 13. Holy Spirit of Promise, 
Eph.i.13. Spirit of Truth, John xiv. 17; xv. 26; xvi. 13. Quick- 
ening Spirit, 1 Pet. iii. 18. Spirit of Adoption, Rom. viii. 15. 
Spirit of Holiness, Rom. i. 4. Spirit of the Lord; Spirit of 
Wisdom and U?id er standing ,* Spirit of Counsel and Might ; 
Spirit of Knowledge and Fear of the Lord ; Isa. xi. 2. Spirit 
of Wisdom and Revelation, Eph. i. 17. Holy Ghost, Matt. xii. 
32. Mark i. 8. The Spirit, Mark i. 12. Luke ii. 27. Spirit of 
Christ, Rom. viii. 9. IPet. i. 1 1. Spirit of Liberty, 2 Cor. iii. 17. 



ON THE HOLY GHOST. 



69 



Promise of the Father, Luke xxiv. 49. Acts i. 4. Comforter, 
John xiv. 16 ; xv. 26 ; xvi. 7. Spirit of Grace, Heb.x. 29. Zech. 
xii. 10. Spirit of Glory, 1 Pet. iv. 14. Spirit of Life, Rom. 
viii. 2. Spirit of Grace and Supplication, Zech. xii. 10. 
Searcher of the Things of God, 1 Cor. ii. 10. 
The Holy Spirit is named above three hundred times in 
the Old -and New Testaments. 
When is the descent of the Holy Ghost celebrated ? 

On Whitsunday, which is the anniversary of the day 
of Pentecost, when the disciples being all with one accord 
in one place, they were all suddenly filled with the Holy 
Ghost, and began to speak with other tongues, as the Spi- 
rit gave them utterance. 
Is the Holy Ghost necessary to men ? 

Yes. Without him we cannot worship God acceptably, 
nor be regenerated, nor live a holy life. 
They that worship God must worship him in Spirit. John iv. 24. 
They that are after the Spirit, [do mind] the things of the 

Spirit. Rom. viii. 5. 
If any man have not the Spirit of Christ, he is none of his. 
Rom. viii. 9. 

As many as are led by the Spirit of God, they are the sons of 
God. Rom. viii. 14. 

Is the Spirit promised ? 

Yes. 

I will pour out my Spirit, &c. Prov. i. 23. Isa. xliv. 3. Joel ii. 
23. Acts ii. 17, 18. 

My Spirit shall not depart out of my mouth. Isa. lix. 21. 

I will put a new Spirit within you. Ezek. xi. 19. 

I will put my Spirit within you. Ezek. xxxvi. 27 ; xxxvii. 14. 

How much more shall your heavenly Father give the Holy Spi- 
rit to them that ask him? Lukexi. 13. 



What is the work of the Holy Spirit ? 
He effects all holy changes in the natural man. 
He strives with men. 
My Spirit shall not always strive with man. Gen. vi. 3. 

He enlightens the natural man. 
The natural man receiveth not the things of the Spirit of God, 

because they are spiritually discerned. 1 Cor. ii. 14. 
Praying — that God may give you the Spirit of wisdom and re- 
velation in the knowledge of him : the eyes of your under- 
standing being enlightened. Eph. i. 17,. 18. 
He teaches, and opens the understanding to understand 
the Scriptures. 



70 ON THE HOLY GHOST. 

The Holy Ghost shall teach you what ye ought to say. Luke 
xii. 12. 

He shall teach you all things. John xiv. 26. 

Words which the Holy Ghost teacheth. 1 Cor. ii. 13. 

My speech and my preaching was — in demonstration of the 

Spirit, and of power. 1 Cor. ii. 4. 
The Spirit of wisdom and revelation in the knowledge of him ; 

the eyes of your understanding being enlightened. Eph. 

i. 17, 18. 

He convinces of sin. 
When he is come, he will reprove the world of sin. John xvi. 
8, 9. 

He regenerates. 
Except a man be born of water and of the Spirit, &c. John iii. 5, 6. 
He renews. 

He saved us by the washing of regeneration, and renewing of 

the Holy Ghost. Tit. iii. 5. 
He dwells in the heart. 
He dwelleth with you, and shall be in you. John xiv. 17. 
Know ye not that the Spirit of God dwelleth in you] 1 Cor. 

iii, 16, 17. 

Know ye not that your body is the temple of the Holy Ghost 
which is in you f 1 Cor. iii. 6. 19. 
He strengthens with might. 
To be strengthened with might by his Spirit, in the inner man. 
Eph. iii. 16. 

The flesh lusteth against the Spirit, and the Spirit against the 
flesh. Gal. v. 17. 

He is a source of consolation : He comforts us, and 
assures us of the willingness of God to reeeiveand bless us. 
He shall give you another Comforter — even the Spirit of truth. 

John xiv. 16, 17. 
The Comforter, which is the HoTy Ghost. John xiv. 26. 
Walking in the comfort of the Holy Grnst. Acts ix. 31. 

He reveals the promises to the awakened soul. 
God hath revealed them to us by his Spirit. We have received 
not the Spirit of the. world, but 6f God. 1 Cor.ii. 10 — 12. 
He guides into all truth, glorifies Christ, and takes of 
the things of Christ, and reveals them unto us, so as to in- 
cline us to part with sin. 
The Spirit — will guide you into all truth. John xvi. 13. 
He shall glorify me. John xvi. 14. 

For he shall receive of mine, and shall show it unto you. John 
xvi. 14. 
He testifies of Christ. 
He shall testify of me. John xv. 26. 

He gives access to Christ. 
Through him we both have access by one Spirit to the Father. 
Eph. ii. 18. 

He makes us willing to return, inclines us to part with 



ON THE HOLY GHOST. 71 

sin, works repentance, produces grace, wisdom, knowledge, 
piety, truth, patience, long-suffering, forbearance, holiness, 
love, joy, peace, consolation, hope, trust; and all that 
makes holy, or fits for heaven. 
The fruit of the Spirit is love, joy, peace, &c. Gal. v. 23. 
The fruit of the Spirit is in all goodness, &c. Eph. v. 9. 

He inspired the sacred writers. 
All Scripture is given by inspiration of God. 2 Tim. iii. 16. 
Of which salvation the prophets have inquired and searched 
diligently, — searching what, or what manner of time, the 
Spirit of Christ, which was in them, did signify, &c. 1 Pet. 

Holy men of God spake as they were moved bv the Holv 
Ghost. 2 Pet. i. 21. 
He witnesses with us, not by particular impulses, but 
by coinciding with the testimony of our consciences, that 
we are upright in giving ourselves to God, and also by 
producing in us the tempers and affections of his children. 
The Spirit beareth witness with our spirit, that we are the chil- 
dren of God. Rom. viii. 16. 
My conscience bearing me witness in the Holy Ghost. Rom. 
ix. 1. 

God bearing them witness — with gifts of the Holy Ghost. Heb. 
ii. 4. 

Whereof the Holy Ghost is a witness to us. Heb. x. 15. 

He intercedes* 
The Spirit maketh intercession for us. Rom. viii. 26 

He adopts. 

The Spirit of adoption, whereby we cry, Abba, Father. Rom. 
vii. 17. 

God hath not given us the spirit of fear, but of love. 2 Tim. 
i.7. 

He sheds abroad the love of God in the heart. 
The love of God is shed abroad in • our hearts by the Holy 
Ghost. Rom. v. 5. 
He sanctifies. 
Being sanctified by the Holy Ghost. Rom. xv. 16. 
Ye are sanctified — by the Spirit of our God. 1 Cor. vi. 11. 
Chosen through sanctification of the Spirit. 2 Thess. ii. 13. 
Elect — through sanctification of the Spirit. 1 Pet. i. 2. 

He seals us, and is an earnest of our inheritance. 
Who hath sealed us, and given the earnest of the Spirit in our 

hearts. 2 Cor. i. 22. 
Sealed with that Holy Spirit of promise, which is the earnest 

of our inheritance. Eph. i. 13, 14. 
Whereby ye are sealed unto the day of redemption. Eph. iv. 30. 

It is by the Spirit alone that we can do any good thing, 
and we are warned not to slight or grieve him. If he 
should finally leave us, there would be no hope of our 



ON THE HOLY GHOST. 



being again brought to repentance, and consequently our 
portion would inevitably be the worm that dieth not, and 
the fire that is not quenched. 
Grieve not the Spirit, Eph. iv. 30. 
Quench not the Spirit. 1 Thess. v. 19. 
They rebelled and vexed his Holy Spirit. Isa. lxiii. 10. 
Ye do always resist the Holy Ghost. Acts vii. 51. 
Take heed that you do not resist and grieve the Holy 
Spirit, by living carelessly, despising his gifts, and abus- 
ing his favours. Remembering what God has said: 
My Spirit shall not always strive with man. Gen. vi. 3. 
And pray earnestly to him, to uphold you with his free 
Spirit; (Psalm li. 12,) to renew a right Spirit within you, 
(Psalm li. 10,) and not to take his Holy Spirit from you, 
(Psalm li. 11.) 
Ye, beloved, building up yourselves on your most holy faith, 
praying in the Holy Ghost,, keep yourselves in the love of 
God, looking for the mercy of our Lord Jesus Christ, unto 
eternal life. Jude 20, 21. 
Absolution. — Let us beseech him to grant us true repentance 

and his Holy Spirit. 
Litany. — Endue us with the grace of thy Holy Spirit, to amend 

our lives according to thy holy word. 
Collect, Sunday after Ascension. — We beseech thee send to us 

thy Holy Ghost to comfort us. 
19//* Sunday after Trinity. — Grant that thy Holy Spirit may, in 
all things, direct and rule our hearts. 
1st Collect, Communion Service. — Cleanse the thoughts of our 
hearts by the inspiration of thy Holy Spirit. 



OS BLASPHEMY AGAIXST THE HOLT GHOST. 

This sin was not confined to the days of the Apostles, 
because sixty years after our Lord had declared that it 
should not be forgiven, St. John said, (1 John v. 16,) 
"There is a sin unto death : I do not say that he shall 
pray for it." — This sin is characterized, 

1. By a great malignity of spirit; men are sinners ex- 
ceedingly. 

2. By a hatred of Christ because he reproves sin. 

The Pharisees derided him, because he reproved the sin of cove- 
tousness. Luke xvi. 14. 

3. By having made up the mind to go on in sin, and 
being wedded to it. 

It includes, 

1. A determination to resist all convictions, and to resist 
the truth, knowing it to be the truth. 



ON THE HOLY GHOST. 73 

2. Hating reproof, and those who use it. 

3. A determination not to leave off the practice of sin. 
The following seem to be instances of those who com- 
mitted this sin. 

Koran, Dathan, and Abiram. Num. xvi. 26 — 32. 

The sons of Eli. 1 Sam. ii. 25. 

Alexander the coppersmith. 2 Tim. iv. 14. 

Those who sin wilfully after they have received the knowledge 

of the truth. Heb. x\2G — 31. 
Those, who after havin* escaped the pollutions of the world, 
are again entangled therein, and overcome. 2 Pet. ii. 20 — 22. 
Blasphemy against the Holy Ghost will not be for- 
given. 

He that shall blaspheme against the Holy Ghost hath never for- 
giveness, but is in danger of eternal damnation. Mark in. 29. 
Unto him that blasphemeth against the Holy Ghost, it shall not 

be forgiven. Luke xii. 10. 
It is impossible for those who were once enlightened, and have 
tasted of the heavenly gill, and were made partakers of the 
Holy Ghost — -if they shall fall away, to renew them again 
unto repentance. Heb. vi. 4.6. 
The blasphemy against the Holy Ghost shall not be forgiven 
unto men — neither in this world, neither in the world to 
come. Matt. xii. 31, 32. 
The world to come means the Gospel dispensation; and 
no sacrifice was appointed for presumptuous sin under 
the law. Numi xv. 30. Pardon is only offered to peni- 
tents, and those who have committed this sin never do re- 
pent. All other sins are committed for present ease, com- 
fort, or advantage ; but this sin is the result of determined 
hatred to God. St. Paul was a persecutor, but he did it 
ignorantly. Julian the apostate persecuted religion, 
knowing it to be religion. 

This was not David's sin— he was drawn on, from one 
neglect of duty to another — his fall was gradual, and his 
passions kept gathering strength — he went on from sin to 
sin, apparently without compunction, and his conscience 
seemed to be lulled asleep, till the prophet Nathan was 
sent to reprove him. 

The passages of Scripture referred to in this chapter, 
have caused great distress to many conscientious Chris- 
tians. They were written for our admonition, and were 
intended to warn the presumptuous against trifling with 
the convictions of conscience, but certainly not to discou- 
rage the humble penitent. They who most fear having 
committed this sin, are generally at the greater distance 
8 



74 



ON THE HOLY GHOST. 



from it ; while they who are thus given up, feel no sorrow 
for sin, nor any anxiety to be restored to the favour of God. 

Pray as David did, (Ps. xix. 13,) Keep back thy ser- 
vant from presumptuous sins,- let them not have dominion 
over me. 

NOTE. 

THE OFFICE OF THE HOLY SPIRIT. 

Bishop Pearson, in his observations on this article of the Creed,sets forth, 
first, the nature, and then the office, of the Holy Spirit. The first of these 
points has been so fully exhibited in this section, in the language of Scrip- 
ture itself, that nothing more upon it is requisite. The remarks of the ex- 
cellent author above mentioned upon the second, contain much valuable 
instruction, and deserve an attentive^perusal. The pious reader will be 
gratified by the insertion of them here, slightly abridged in the first three 
or four paragraphs, and with occasionally (as also in other extracts from 
this author) a slight change in the phraseology, not in any way affecting 
the sense. 

By the office of the Holy Spirit we do not understand any ministerial 
office or function, such as that of created angels, who are all "ministering 
spirits," (Heb. i. 14,) for the Holy Spirit is a Divine person, and therefore 
above all ministration. By this expression we are to understand whatso- 
ever is attributed to him peculiarly in the salvation of man, the work 
wrought by him, for which he is sent by the Father and the Son. All the 
persons in the Godhead are represented to us as concurring in our sal- 
vation, and whatsoever the Holy Ghost worketh in order to the same sal- 
vation, we look upon as belonging to his office. Now, without holiness it 
is impossible to please God. We are all impure and unholy, and the pu- 
rity and holiness which are required in us, to appear in the presence of 
God, must be wrought in us by the Spirit of God, who is called holy, be- 
cause he is the cause of holiness in us. The office of the Holy Ghost we 
acknowledge, therefore, to consist in the sanctifying of the servants of 
God. This sanctification being opposed to our impurity and corruption, 
whatsoever is wanting in our nature of that holiness and perfection, 
must be supplied by the Spirit of God. Wherefore, as we are by nature 
totally void of saving truth, and under an impossibility of knowing God ; 
as " no man knoweth the things of a man save the spirit of man which is 
in him ; even so none knoweth the things of God, but the Spirit of God 
this " Spirit searcheth all things, yea, the deep things of God," (1 Cor. ii. 
10, 11,) and revealeth them unto the sons of men. 

The first part, then, of the office of the Holy Spirit, consists in expelling 
the darkness of our understanding, and enlightening us with the know- 
ledge of God. This work of the Spirit is double, being either external 
and general, or internal and particular. • 

The external and general work of the Spirit as to the whole Church 
of God, is the revelation of the will of God, by which so much in all ages 
has been propounded as was sufficient to instruct men unto eternal life. 
There have been " holy prophets" ever since the world began, (Luke i. 
70,) and in these last days, when God has spoken to us by his Son-, that Son 
sent his Spirit, the Spirit of truth, into the apostles, teaching them all 
things, and bringing all things to their remembrance. John xvi. 13. By 
this means it came to pass that all Scripture was given by inspiration of 
God, that is, by the motion and operation of the Spirit of God. 

Again, the same Spirit which reveals the object of faith generally to the 
universal Church of God, (which object is propounded externally by the 
Church to every particular believer,) does also illuminate the understand- 



ON THE HOLY GHOST. 



75 



ing of such as believe, that they may receive the truth : for faith is the 
gift of God not only in the object, but also in the act : Christ is not only- 
given unto us, in whom we believe, but it is also given us in the behalf of 
Christ to believe on him, (Phil. i. 29 ;) and this gift is a gift of the Holy- 
Ghost, working within us an assent unto that which by .the word is pro- 
pounded to us : by this, " the Lord opened the heart of Lydia, that she at- 
tended unto the things which were spoken of Paul," (Acts xvi. 14;) by 
this the word preaclfed profiteth, being "mixed with faith in them that 
hear it." Heb. ii. 4. Thus " by grace we are saved through faith, and 
that not of ourselves, it is the gift of God." Eph. ii. 8. As the increase 
and perfection, so the origin, or initiation of faith is from the Spirit of God, 
not only by an external proposal in the word, but by an internal illumi- 
nation in the soul ; by which we are inclined to the obedience of faith, 
in assenting to those truths, which unto a natural and carnal man are fool- 
ishness. And thus we affirm not only the revelation of the will of God, 
but also the illumination of the soul of man, to be part of the office of the 
Spirit of God, against the old and new Pelagians, 

The second part of the office of the Holy Ghost is the sanctification of 
man, in the regeneration and renovation of him. For our natural corrup- 
tion consisting in an aversion of our wills, and a depravation of our affec- 
tions, an inclination of them to the will of God is wrought within us by the 
Spirit of God. For "according to his mercy he saveth us, by the wash- 
ing of regeneration, and renewing of the Holy Gho.-st." Tit. Hi. 5. So that 
"except a man be born again of water and of the Holy Ghost, he cannot 
enter into the kingdom of God." We are all at first defiled by the cor- 
ruption of our nature, and the pollution of our sins, " but we are washed, 
but we are sanctified, but we are justified in the name of the Lord Jesus, 
and by the Spirit of our God." 1 Cor. vi. 11. The second part then of the 
office of the Holy Ghost is the renewing of man in ail the parts and facul- 
ties of his soul. 

The third part of this office is to lead, direct, and govern us in our ac- 
tions and conversations, that we may actually do and perform those things 
which are acceptable and well-pleasing in the sight of God. "If we live 
in the Spirit," quickened by his renovation, "we must also walk in the 
Spirit," (Gal. v. 25,) following his direction, led by his manuduction. And 
if " we walk in the Spirit, we shall not fulfil the lusts of the flesh," (GaL 
v. 16 ;•) for we are not only directed but animated and acted in those ope- 
rations by the Spirit of God, "who giveth both to will and to do ; and as 
many as are thus led by the Spirit of God, they are the sons of God." Rom. 
viii. 14. Moreover, that this direction may prove more effectual, we are also 
guided in our prayers, and acted in our devotions by the same Spirit, ac- 
cording to the promise, *' I will pour upon the house of David, and upon 
the inhabitants of Jerusalem, the Spirit of grace and supplication. " 
Zech. xii. 10. Whereas then " this is the confidence that we have in him, 
that if we ask any thing according to his will, he heareth us," (1 John 
v. 14 ;) and whereas " we know not what we should pray for as we ought, 
the Spirit itself maketh intercession for us with groanings which cannot 
be uttered, and he that search eth the hearts knoweth what is the mind 
of the Spirit, because he maketh intercession for the saints according to 
the will of God." Rom. viii. 26, 27. From which intercession especially I 
conceive he hath the name of the Paraclete* given him by Christ, who 
said, "J will pray unto the Father, and he shall give you another Para- 
clete." John xiv. 16. For " if any man sin. we have a Paraclete with the 
Father, Jesus Christ the righteous," (1 Johnii. 1,) saith St. John : who also 
maketh intercession for us," <Rom. viii. 34,) saith St. Paul; and we have 



* Paraclete is the Greek word, which is translated advocate in the 
English translation of the passages here quoted. 



ON THE HOLY GHOST 



another Paraclete, saith our Saviour; which also "maketh intercession 
for us," saith St. Paul. A Paraclete then, in the notion of the Scriptures, 
Is an intercessor. 

Fourthly, The office of the same Spirit is to join us unto Christ, and 
make us members of that one body of which our Saviour is the head. 
" For by one Spirit we are all baptized into one body. And as the body 
is one, and hath many members, and all the members of that one body, 
being many, are one body, so also is Christ." "Hereby we know that 
God abideth in us, by the Spirit which he hath given us." John iii. 24. As 
we become spiritual men by the Spirit which is in us, as that union with 
the body and unto the head is a spiritual conjunction, so it proceedeth 
from the Spirit ; and " he that is joined unto the Lord is one Spirit." 1 Cor. 
Ti. 17. 

Fifthly, It is the office of the Holy Ghost to assure us of the adoption of 
sons, to create in us a sense of the paternal love of God towards us. to give 
us an earnest of our everlasting inheritance. "The love of God is shed 
abroad in our hearts by the Holy Ghost which is given unto us." Rom. v. 5. 
"For as many as are led by the Spirit of God, they are the sons of God. ,r 
Rom. viii. 14. And " because we are sons, God hath sent forth the Spirit of 
his Son into our hearts, crying, Abba, Father." Gal. iv. 6. "For we have 
not received the spirit of bondage again to fear; but we have received the 
spirit of adoption, whereby we cry,~Abba. Father. The Spirit itself bear- 
ing witness with our spirit, that we are the children of God." Rom. viii, 
15, 16. As therefore we are born again by the Spirit, and receive from him 
our regeneration, so we are also assured by the same Spirit of our adop- 
tion ; because being sons, we are also " heirs, heirs of God, and joint-heirs 
with Christ," (Rom. viii, 17 :) by the same Spirit we have the pledge, or ra- 
ther the earnest of our inheritance. For " he which establisheth us in 
Christ, and hath anointed us, is God, who hath also sealed u*s, and hath 
given the earnest of his Spirit in our hearts," (2 Cor. i. 22 ;) so " that we 
are sealed with that Holy Spirit of promise, which is the earnest of our 
inheritance until the redemption of the purchased possession. " Eph.i. 14. 
The Spirit of God as given unto us in this life, though it have not the pro- 
per nature of a pledge ; as in the gifts received here being no way equiva- 
lent to the promised reward, nor given in the stead of any thing already 
due ; yet is to be looked upon as an earnest, being part of that reward 
which is promised, and, upon the condition of performance of the cove- 
nant which God hath made with us, certainly to be received. 

Sixthly, For the etfecting of all these and the like particulars, it is 
the office of the same Spirit to sanctify and set apart persons for the duty 
of the ministry, ordaining them to intercede between God and his people, 
to send up prayers to God for them, to bless them in the name of God, to 
teach the doctrine of the gospel, to administer the sacraments instituted 
by Christ, to perform all things necessary "for the perfecting of the 
saints, for the work of the ministry, for the edifying of the body of Christ." 
Eph. iv. 12. The same Spirit which illuminated the apostles, and endued 
them with power from above to perform personally their apostolical func- 
tions, fitted them also for the ordination of others, and the committing of a 
standing power to a successive ministry unto the end of the world ; who 
are thereby obliged to "take heed unto themselves, and to all the flock 
over which the Holy Ghost hath made them overseers, to feed the Church 
of God." Acts xx. 28. 

By these and the like means doth the Spirit of God sanctify the sons of 
men, and by virtue of this sanctification, proceeding immediately from his 
office, he is properly called the Holy Spirit. And thus I have sufficiently 
described the object of our faith contained in this article, What is the 
Holy Ghost in whom we believe, both in relation to his nature, as he is 
the Spirit of God, and in reference to his office, as he is the Holy Spirit 



ON THE HOLY CATHOLIC CHURCH. 



77 



ON THE CREED. 

§ 7. ON THE HOLY CATHOLIC CHURCH. 

Why is this Article put into the Creed? 

Because all the blessings of salvation through Christ, 
and also the operation of the Holy Ghost, would be ren- 
dered vain and useless, if there were no Church on which 
to bestow them. 

What is the meaning of the word Church % 

1. Its popular meaning is, a building set apart for the 
public worship of God. It is taken from a Greek word, 
signifying " the house of the Lord," which is a common 
scripture expression. 

2. It means a congregation of God's people, whether 
large or small, who meet together for divine worship. 

This Moses is he that was in the Church in the wilderness. Acts 
vii. 38. 

Aquila and Priscilla salute you, with the Church that is in their 
house. 1 Cor. xvi. 19. Rom. xvi. 5. Col. iv. 15. Philem. 2. 

3. It means a society of Christians, distinguished by 
place, doctrines, government, and form of worship. As the 
Churches of Judea, Samaria, and Galilee, the Romish 
Church, the Greek Church, the Church of England, &c. 

4. It means the whole Christian society, of which Jesus 
is the Head, and each true Christian a member, called the 
body of Christ. 

To feed the Church of God, which he hath purchased with his 

own hlood. Acts xx. 28. 
God hath set some in the Church, first apostles, &c. 1 Cor. 

xii. 28. 

Gave him to he the head over all things to the Church, which is 

his body. Eph. i. 22, 23. 
^.nd he is the head of the body, the Church. Col. i. 18. 
The general assembly and Church of the first-born. Heb. xii. 23. 

How does the nineteenth Article describe a Church ? 

44 The visible Church of Christ is a congregation of faith- 
ful men, [i. e. men professing the true faith,] in the which 
the pure word of God is preached ; and the sacraments be 
duly administered, according to Christ's ordinance." 
Is there then an invisible Church ? 

Yes : while the visible Church consists of all those per- 
sons who have been received into her communion by bap- 
tism, the invisible Church consists of those only who are 

8* 



73 



ON THE HOLY CATHOLIC CHURCH. 



partakers of that grace of which baptism is the appointed 
sign and seal ; and therefore God • only, to whom all 
hearts are open, can distinguish who they are.* 
Of how many parts does the invisible Church of Christ con- 
sist ? 

Two : that part which is on earth, and that part which 
is in heaven. 

What do you call the Church on earth ? 

The Church mrlitant, that is, fighting; because its 
members are in a state of warfare with their spiritual ene- 
mies. 

We wrestle against principalities, &c, against spiritual wicked- 
ness in high places. Eph. vi. 12. 

What do you call the Church in Heaven ? 

Triumphant, because its members, having finished their 
warfare, triumph and rejoice in heaven. 
To him that overcometh will I grant to sit with me in my 

throne. Rev. i,i. 21. 
They are before the throne of God— they shall hunger no more, 1 
.neither thirst any more. Rev. vii. 13 — 17. 

Why is the Church called holy? 

1. To distinguish it as a society different from the world, 
which is wicked, and out of which they, who are brought 
into the Church, are caHed with a holy calling. 

Who hath called us with an holy calling. 2 Tim. i. 9. 

Who gave himself for our sins, that he might deliver us from 

this present evil world. Gal. i. 4. 
We know that we are of God, and the whole world lieth in 

wickedness. 1 John v. 19. 

2. Because it is a body, of which the Holy Ghost is 
the animating principle. 

He that is joined unto the Lord is one spirit. 1 Cor. vii. 17. 
By one Spirit are we all baptized into one body. 1 Cor. xii. 13. 

3. Because God hath set apart all true members of the 
Church for himself. 

The Lord hath set apart him that is godly for himself. Ps. iv. H. 
They produce the fruits of holiness, (Eph. ii. 13. 2. 
Tim. ii. 19,) and are called saints, or holy persons. 
Sanctified in Christ Jesus, called be to saints. 1 Cor. i. 2. 

4. Because 

Christ also loved the Church, and gave himself for it, that-he 
might sanctify and cleanse it, that he might present it to him- 
self a glorious Chureh, not having spot or wrinkle, or any 
such thing ; but that it should be holy, and without blemish. 
Eph. v. 25—27. 

* See note at the end of this section, page 88. 



ON CHURCH GOVERNMENT. 



79 



When you name the Catholic Church, do you thereby mean 
the Roman Catholic Church ? 

By no means. 
What then ? 

Catholic means universal, or the whole. 
Why is the Church called Catholic ] 

Because it is not confined to one particular nation, as the 
Jewish Church was, hut embraces some of all nations and 
languages. 

What then do you mean by the Holy Catholic Church? 

I mean all the faithful in every age and nation, who, 
being united to Christ as their spiritual Head, serve and 
worship God aright. 
All that in every place call upon the name of Jesus Christ our 

Lord. 1 Cor. i. .2. 
All them that love the Lord Jesus Christ in sincerity. Eph. vi. 
24. 

Collect for All Saints 9 Day. — Almighty God, who hast knit 
together thine elect in one communion and fellowship, in the 
mystical body of thy Son Christ our Lord ; grant us grace so 
to follow thy blessed Saints in all virtuous and godly living, 
that we may come to those unspeakable joys which thou 
hast prepared for those who unfeignedly love thee, through 
Jesus Christ our Lord. 

'OX' CHURCH GoVeRXMEXT. 

What was the order of the Church under the law of Moses ? 

It consisted of the threefold order, of the high priest, 
the priests, and Levites. Moses was directed by God to 
ordain Aaron and his sons to minister in the priest's office, 
Aaron as high priest, and his sons as priests, (Exod. xxviii.) 
and, at his death, the office of high priest descended, by 
God's command, to Eleazer his son. Num. xx. 25 — 28. 
And Eleazer, the son of Aaron the priest, shall be chief over the 

chief of the Levites, and have the oversight of them that keep 

the charge of the sanctuary. Num. iii. 32. 

By whom was the Jewish Church appointed ? 
By God himself ; but 
The priesthood being changed, there is made of necessity a 
change also of the law. Heb. vii. 12. 

What instructions have the apostles given, by example or 
precept, respecting the different orders of ministers in a 
settled state of the Church ? 
We find in their writings mention made of apostles, 
bishops, presbyters or elders, and deacons. 



80 ON CHURCH GOVERNMENT. 

Who were the presbyters or elders, for the Greek word is the 

same ? 

They were the ordinary ministers of the Church. 
Paul and Barnabas ordained presbyters in every church. Acts 
xiv. 23. 

And from Miletus Paul sent to Ephesus, and called the presby- 
ters of the Church. Acts xx. 17.' 

Paul left Titus in Crete, to ordain elders in every city. Tit. 
i. 5. 

What was their office ? 

To rule and teach the flock of Christ. 
Let the presbyters that rule well be counted worthy of double 
honour, especially they who labour in the word and doctrine. 
1 Tim. v. 17. 

Are presbyters ever called bishops ? 
Yes.* 

1. When Paul sent from Miletus for the presbyters ot 
Ephesus, he commanded them, 

Take heed to all the flock over the which the Holy Ghost hath 
made you overseers, (or bishops, as the Greek word signi- 
fies.) Acts xx. 28. 

2. St. Paul says to Titus, 

For this cause left I thee in Crete, that thou shouldest ordain 
presbyters in every city — If any be blameless, &c. For a 
bishop must be blameless. Tit. i. 5 — 7. 

3. St. Paul addressed his epistle to the Philippians. 
To all the saints, with the bishops and deacons. Phil. i. 1. 

It is very unlikely there would be many bishops, and no 



* It is admitted by Episcopalians that the exclusive appropriation of 
the term Bishop to the first order of the ministry had hot taken place 
when the passages here quoted were written. The first order of the 
ministry commenced with the Apostles, was continued in Timothy and 
Titus, &c, and in the Angels and Bishops of the Churches. From the 
extraordinary reverence which was justly thought due to the first Apostles 
the use of this name was discontinued, although all the ordinary func- 
tions of their office were retained in the Church. "In the process of 
time," says Theodoret, a writer of the fourth century, "the name of 
Apostles was appropriated to them who were Apostles in the strict sense, 
and the rest who had formerly the name of Apostles were styled Bishops. 
In this sense Epaphroditus is called the Apostle of the Philippians, (Phil, 
ii. 25;) Titus was the Apostle of the Cretans, and Timothy of Asia." 
From this explanation it will be seen that the occasional application of 
the name of Bishops to Presbyters proves nothing against Episcopacy. 
"They do but waste their own and other people's time," says the learned 
and candid Grotius, himself a Presbyterian, " who when they undertake 
to treat this question laboriously, prove that the name of "Bishop was 
common to all Pastors." If this prove any thing, it is only that the Primi- 
tive Church erred in appropriating a name of general signification to a 
particular office— a mere matter of expediency, which may be approved 
or disapproved without at all affecting the merits of the question. 



ON CHURCH GOVERNMENT. 



81 



presbyters, or if there were, that Paul would omit men- 
tioning them ; therefore bishops must be here used for 
presbyter. 

4. St. Paul (1 Tim. iii.) gives particular directions re- 
specting the character of those bishops and deacons, with- 
out mentioning presbyters in the whole chapter. Now, as 
Timothy was left at Ephesus for this purpose among other-s, 
of ordaining presbyters, the omission would be unaccoun- 
table, unless by bishops are here meant presbyters. 

5. St. Peter says, 

The presbyters who arc among you I exhort, who am also a 
presbyter ; tcefl. the dock of God, taking the oversight thereof; 
(^tnat is, executing the office of a bishop.) 1 Pet. v. 1,2. 

What difference was there ihen between the office of a presby- 
ter, and of one who was to act as superintendent over 
the presbyters and people, and who was after the death of 
the apostles, called a bishop in the Christian Church ? 
They were both overseers or overlookers, which the Greek 
w r ord' means. The presbyters overlooked the flock, (Acts 
xx. 28. 1 Pet. v. 1, 2,) but the superintendents, as the 
apostles, and by their order Timothy and Titus were over- 
seers or bishops of other pastors, as the epistles to Timo- 
thy and Titus fully prove. 

What is the peculiar office of a bishop ? 

1. To ordain presbyters and deacons. 

For this cause left I thee in Crete, that thou shouldest set in 
order the things that are wanting, and ordain elders in every 
city, as I had appointed thee. Tit. i. 5. 

2. To superintend the doctrine of these ministers. 

As 1 besought thee to abide still at Ephesus, when I went into 
Macedonia, that thou mightest charge some that they teach 
no other doctrine. 1 Tim. i. 3. 

3. To superintend their conduct. 

Against an elder receive not an accusation, but before two or 
three witnesses. 1 Tim. v. 19. 

4. To regulate those matters in the Church, which are 
not settled by divine authority. 

That thou shouldest set in order the things that are wanting, 
[or left undone.] Tit. i. 5. 

To whom were these duties of a superintendent or bishop 
committed by the apostles ? 
To Timothy and Titus. 



82 



ON CHURCH GOVERNMENT. 



What was the method of appointing presbyters and deacons? 

The persons chosen were set apart by prayer, and the 
laying on of the apostles' or bishops' hands, in which, in 
the case of Timothy, the presbyters joined. 
Neglect not the gift — given thee — with the laying on of the 

hands of the presbytery. 1 Tim. iv. 14. 
Stir up the gift of God, which is in thee, by the putting on of 
my hands. 2 Tim. i. 6. 

No mention is made in the New Testament, of any ordi- 
nation to the ministry by presbyters, without the presence 
of one of the apostles, or of some superintendent appointed 
by them. There can be no period fixed on before the Re- 
formation, when ordination to the ministry belonged to any 
other minister than a bishop. 

To whom was committed the choice of persons to Jill the 
office of presbyter or deacon ? 
Not to the people, but to those whom the apostles ap- 
pointed as superintendents or bishops. 
And the things that thou hast heard of me among many wit- 
nesses, the same commit thou to faithful men, who shall be 
able to teach others also. 2 Tim. ii. 2. 
Besides, Timothy and Titus would not have had such 
minute directions about the character of persons proper to 
fill these offices, except to guide their choice : and the for- 
mer is commanded to use great caution in his choice, and 
To lay hands suddenly on no man. 1 Tim. v. 22. 
But if the bishop was to ordain only those who had 
been set apart by the election of the people, no matter how 
suddenly he laid his hands upon them. And St. Paul tells 
him, that these directions were given, that if he tarried, 
He might know how to behave himself in the house of God, 
which is the Church of the living God. 1 Tim. iii. 14, 15. 

What was the office of a deacon ? 

The Scriptures have not informed us ; but it must have 
been perfectly understood by Timothy and the Church of 
that period. In 1 Tim. iii. 8 — 13, the same character for 
piety and good conduct, is required in deacons as in pres- 
byters. 

Let these also first be proved ; then let them use the office of 
deacon, being found blameless. 1 Tim. iii. 10. 
And the deacons were to look forward to a higher of- 
fice ; for 

They that have used the office of a deacon well, purchase to 
themselves a good degree. 1 Tim. iii. 13. 



ON CHURCH GOVERNMENT. 



83 



Were the seven persons mentioned in Acts vi. deacons ? 

It is generally thought so. They are not, however, 
called deacons in the Acts of the apostles, but only in the 
title of the chapter. 

What account have we of the order of the Church, after the 
death of the apostle Paul? 
The seven churches in the Revelation, addressed by St. 
John, had each an officer called an angel, who presided 
over both the presbyters and the flock, and was therefore a 
superintendent or bishop.* 

What reason have we for thinking that these angels were 
bishops ? 

Because we find, that during St. Paul's stay atEphesus, 
Not only at Ephesus, but almost throughout all Asia, he had 
persuaded and turned away much people. Acts xix. 8. 10. 26. 
So that the number of Christians would require the care 
of several presbyters. And when St. Paul passed by this 
city in his way to Jerusalem, 
He sent to Ephesus, and called the presbyters of the Church. 
Acts xx. 17. 

So that the angel was the person presiding over them all. 

What proof have we that the angel of the Church at Ephesus 

exercised the authority of a bishop ? 
Thou hast tried them which say they are apostles, and are 
not, &c. Rev. ii. 2. 
And he received approbation for his conduct from the 
Lord Jesus, through St. John. 

What proof have we that the angel of the Church at Thyatira 
was a bishop ? 

He is blamed tor suffering Jezebel, .who called herself a pro- 
phetess, to teach. Rev. ii. 20. 

Now he could not have been the subject of blame, unless 
he had had the power to silence her, which is the office of 
a bishop. 

Is there any reason to think that the government of the 
Churches of Asia, mentioned in the Revelation, was dif- 
ferent from that of other Christian Churches ? 
No : there is great reason to believe, that the Church of 
Christ was governed everywhere by superintendents or 

* The word Angel literally means one sent } which is also the meaning 
of Apostle. 



84 



ON CHURCH GOVFRNMENT. 



bishops, each presiding- over his own district, though sub- 
ject to a general synod of bishops and presbyters. 
The apostles and ciders came together for to consider of this 

matter. Acts xv. 6. 
They delivered them the decrees for to keep, that were ordain- 
ed of the apostles and elders. Acts xvi. 4. 

What further account have we of the order of the Church 
after the death of the apostles ? 
We learn from the writings of men who lived in the 
times of the apostles, Clement, afterwards Bishop of Rome, 
who is mentioned in Phil. iv. 3; Polycarp, who was Bishop 
of Smyrna, and a disciple of St. John ; and Ignatius, 
Bishop of Antioch, that immediately after the death of the 
apostles, there was, in every Church, a superior officer, 
called a bishop, and other two orders of priests and dea- 
cons. 

Was this order generally received in the primitive Church? 

The threefold distinction of bishops, priests, and dea- 
cons, was acknowledged, and was scarcely called in ques- 
tion for one thousand five hundred years after the death ot 
Christ; nor was there any Christian church without a 
bishop during that time. Besides, if this order was not 
established by the apostles, it could not have been after- 
wards introduced without being noticed in history. 
Is the personal holiness of a man a sufficient loarrant for 
his taking the office of a minister of Christ? 

The minute directions which the apostle Paul gave to 
Timothy and Titus, to enable them to make aright choice 
of the persons whom they were commissioned to ordain 
for the ministry, must have been unnecessary, if persons, 
upon presumption of their own holiness, or other qualifica- 
tions, might, consistently with the appointed order of the 
Christian Church, take upon themselves the office of min- 
isters. 

But are we not informed, that after the martyrdom of Ste- 
phen, 

Saul made havoc of the Church, entering into every house, and 
haling men and women, committed them to prison. There- 
fore, they that were scattered abroad, went everywhere 
preaching the word] Acts viii. 1. 4. 
This example would undoubtedly be a warrant to pri- 
vate Christians to act in like manner, under severe perse- 



ON THE LITURGY. 



85 



cution, in an enemy's country, where ordination could not 
be obtained ; but it affords no authority for such conduct in 
a settled and peaceable state of the Christian Church. 
Why is it necessary that a Church should novj copy the ex- 
ample of the apostles, as to government ? 
A Church must be formed after some model, and we 
have no right to deviate from the model given us in the 
New Testament, except in such matters as are now im- 
practicable. 

Do the Scriptures give any directions on this subject ? 

The apostle Paul says, 
Walk so as ye have us for an ensample. Phil. iii. 17. 

And his example as a superintendent of the Christian 
Church calls for imitation, as well as his private life. 
Is it a proof that the government of a Church is right when 
God blesses the labours of her ministers ? 

No. Errors to a certain degree are not inconsistent 
with success : but there can be no excuse for wilful neg- 
lect of a divine command ; and we should remember, 
These ought, ye to have done, and not to leave the other un- 
done. Matt, xxiii. 23. 

Besides, we cannot tell what injury religion may sus- 
tain, in course of time, by departing from that order which 
God has established ; and we have no right, by leaning to 
our own understandings, to do evil that good may come. 
But are there not good men of most religious persuasions ? 

Yes. But we shall not be excused in any neglect or 
error by pleading the example of others — Let God be true, 
and every man a liar. It is not our business to condemn 
others who profess to follow the Scriptures as their guide. 



ON THE LITURGY. 

How long have those short prayers, called Collects, been used 
in the Christian Church, which are appointed to be used 
in the Protestant Episcopal Church ? 
Not less than one thousand three hundred years. 
What instances have we in Scripture, of forms of prayer or 
praise being used ? 
The ancient Jews always used precomposed forms in 
their synagogues ; and as our Lord regularly attended at 
9 



S6 



ON THE LITURGY. 



the service of the synagogue, he gave his sanction to the 
propriety of them. 
As his custom was, he went into the synagogue on the Sab- 
bath day. Luke iv. 16. 
John the Baptist appears to have taught his disciples a 
form of prayer. 
Lord, teach us to pray, as John also taught his disciples. Luke 
xi. 1. 

The book of Psalms is a series of forms. 
Our Lord taught his disciples a form of prayer. 
After this manner, [or thus] therefore pray ye. Matt. vi. 9. 
When ye pray say, Our Father, &c. Luke xi. 2. 
St. Paul speaks of psalms, hymns, and spiritual songs, 
both for the social and private worship of Christians. 
Teaching and admonishing one another in psalms, and hymns, 
and spiritual songs, singing with grace in your hearts to the 
Lord. Col. hi. 16. 

And hymns are merely forms of pra*yer in verse. The 
primitive Christians did very early use forms of public 
worship, which are called in their writings " common 

prayers 

What are the excellencies of the Liturgy of the Protestant 
Episcopal Church? 

1. It is so comprehensive, " that nothing is omitted 
which is fit to be asked in public ; and so particular, it 
cornpriseth most things which we should ask in private." 

2. The prayers are each so short as not to fatigue the 
attention, and yet are considerably comprehensive, con- 
stantly concluding with a reference to the mediation ot 
Jesus Christ. 

3. It tends to secure an unity of doctrine ; and as both 
minister and people have their separate parts to perform, 
this division of service is well calculated to keep up atten- 
tion, and to excite devout feelings. 

4. Another advantage is, that of knowing beforehand the 
prayer and praises which are to be offered to God. By 

*Mr. Wheatly has shown, by sundry appeals to ancient Christian 
writers, that the first three centuries joined in the use of precomposed 
set forms of prayer, besides the Lord's Prayer and Psalms; and that 
these were styled by so early a writer as Justin Martyr, who died in the 
year of our Lord, 163, "Common Prayers;" by Origen, "Constituted 
Prayers f and by Cyprian, " Solemn Prayers." Hence the inference is 
fairly drawn, that a Liturgy composed for public use is warranted by 
the practice of our Saviour, of his apostles, and of the primitive 
Christians. 



ON THE LITURGY. 



87 



this means the mind has time given to consider the nature 
of the petition, and our own need of the thing we are about 
to ask, and as we daily need the same things, there is no 
occasion for a continual variety. Besides, a form of prayer 
affords security that nothing unsuitable to the majesty of 
God, and the state of a sinful creature, be found in the 
language we use. 

5. But the grand excellence of the Church service is, 
that so large a portion of the pure word of God is imbo- 
died, and that the liturgy may be said to be 44 the word of 
God converted into devotional exercises." 
Why then are you a member of this Church? 

1. Because her government is episcopal, that is, by 
bishops ; this being the mode of church government which 
existed in the primitive Church, and was founded by the 
apostles of our Lord. 

2. Because her doctrines are fixed by articles of religion, 
which are scriptural and according to godliness. 

3. Because her mode of worship is primitive and scrip- 
tural, and well qualified to promote edification. Her li- 
turgy is scriptural in its doctrine, comprehensive in the ad- 
dresses to the throne of grace, apd therefore fit for general 
use. 

4. Because a separation from, a Church formed on the 
apostolic model, tends to encourage a spirit of division in 
the Church of Christ, which is undoubtedly contrary to the 
word of God. 

Mark them which cause divisions and offences, contrary to the 
doctrines which ye have learned, and avoid them. Rom. 
xvi. 17. 

Litany. — May it please thee to rule and govern thy holy 

Church universal in the right wUy. 
Collect — We pray for thy holy Church universal, that it may 

be so guided and governed by thy good Spirit, &c. 
5th Sunday after Epiphany. — -Keep thy Church and household 

continually in thy true religion. 
16th Sunday after Trinity. — Let thy continual pity cleanse 

and defend thy Church. 
Collect, St. Matthias' day. — Grant that thy Church being alway 

preserved from false apostles, may be ordered and guided by 

faithful and true pastors. 
Communion Service. — Inspire continually the universal Church 

with the Spirit of truth, unity, and concord. 



88 



ON THE LITURGY. 



NOTE. 

THE HOLY CATHOLIC CHURCH, VISIBLE AND MYSTICAL. 

Hooker distinguishes between the Church visible and the Church 
mystical, (called also invisible, because its members as such cannot be 
distinguished.) and says of the latter : "Whatsoever we read in Scripture 
concerning the endless love and saving mercy which God showeth to- 
wards his Church, the only proper subject thereof is this Church. Con- 
cerning this flock it is that our Lord and Saviour hath promised, / give 
unto them eternal life, and they shall never perish, neither shall any 
pluck them out of my hand." This distinction is, therefore, of so much 
importance that some further explanation of its nature appears desirable. 
The reader will doubtless be pleased to receive it in the language of the 
Rev. Legh Richmond, one of the brightest ornaments of the Church in 
the present century. It is quoted from a series of articles written by 
him for the Christian Observer in 1804, which, to use the words of Mr. 
Grimshawe, his biographer, "claims a just title to distinction among pro- 
ductions of this class, whether we consider the ability and conclusiveness 
of its reasoning, the extensive acquaintance that it manifests with the writ- 
ings of the Reformers, and with the genuine principles and doctrines of 
the Church of England, or the conciliatory spirit in which it is written." 

"Whoever," says Mr. Richmond, "reads the works of Cranmer, 
Hooker, Jewell, Whitgift, Jackson, Hall, Pearson, and Bacon, on the na- 
ture of the Church, will find that they expound the article of the Holy 
Catholic Church as, in its primary and highest acceptation, applicable 
only to ' that congregation of faithful and holy men who shall be saved 
and that the visible Church is constituted for the express purpose of 
training and building up that spiritual household, which is called in an 
emphatical sense the true Church. This Church is not called invisible, 
because the persons who compose it are not distinguishable from the 
rest of the world; for with a very few exceptions, (exclusive of infants 
'dying before baptism.) the'y are all visible members of some visible 
Church; but because their real title to spiritual Churchmanship is only 
discernible to him icho alone 'knowelh who are his.' " 

And again: — "The view we have taken of the subject is so far from 
being inconsistent with a due attention to the visible constitution of the 
Church, that it places it on the firmest basis ; as is evident from the 
writings of those learned and pious supporters of the Church of England, 
whom we have quoted in our margin, as well as of many of their contem- 
poraries. This view of the Church has the farther advantage of guard- 
ing the representations of its real nature, against those untenable con- 
clusions into which some modern writers fall, from their exclusively 
ascribing to its external constitution those characteristic privileges which 
are inseparable, indeed, from tlie true spiritual Church ; but which only" 
appertain to the visible Church, so far as it contains the true and invisible 
Church. The visible Church is a community of men, making an outward 
profession of the truth. The invisible Church is that portion of the 
visible which is sanctified by the inward possession of the truth. The 
former [i. e. the visible] derives its value from its containing the latter : 
and in proportion as it may be deemed, on scriptural ground, so to do, it 
has or has not a just claim to the appellation of true, holy, and catholic." 

The following are the quotations from ancient and standard writers of 
the Church of England, cited by Mr. Richmond, with the addition of a 
few sentences more in continuation of the passage from Hooker, for the 
purpose of exhibiting his views more fully to the reader. 

"Archbishop Cranmer states, that amidst all the corruptions and 
errors of the visible Church, there always was a true and ' holy Church, 
so unknown to the world that no man can discern it but God alone, who 
only searcheth the hearts of all men, and knoweth his true children from 



ON THE LITURGY. 



89 



other that be but bastards.' 'Christ is present with his holy Church, 
(which is holy elected people,) and shall be with them to the world's end, 
leading and governing them with his Holy Spirit, and teaching them all 
truth necessary for their salvation : and whensoever any such be gather- 
ed together in his name, there is he among them ; and he shall not suffer 
the gates of hell to prevail against them. For although he may suffer 
them by their own frailness for a time to err, fall, and to die, yet, finally, 
neither Satan, hell, sin, nor eternal death, shall prevail against them. But 
it is not so of the Church and See of Rome, which accounteth itself to be 
the holy Catholic Church.' 

"'The Church doth not wholly err: for even in most darkness God 
shineth unto his elect.' 'This Church is the pillar of truth, because it 
resteth upon God's word, which is the true and sure foundation, and will 
not suffer it to err and fall ; but as for the open known Church and the 
outward face thereof, it is not the pillar of truth otherwise than that it is 
(as it were) a register and treasury to keep the books of God's holy will and 
testament, and to rest only thereupon.' — 'If the Church proceeds further 
to make any new articles of the faith besides the Scripture or contrary to 
the Scripture ; or direct not the form of life according to the same ; then it 
is not the pillar of truth, nor the Church of Christ, but the synagogue of 
Satan and the temple of Anti-christ, which both erreth itself and bring- 
eth into error as many as do foHow it; and the holy Church of Christ is 
but a small herd or flock in comparison to the great multitude of them 
that follow Satan and Anti-christ. as Christ himself saith, and as the word 
of God, and the course of the world from the beginning until this day, 
hath declared.' (See Cranmer against Gardiner and Smith, edit. 1530. 
p. 405, 406.) 

"Bishop Jewell maintains 'that God hath always a Church invisible, 
and a number of elect ; neither is this our only saying, St. Paul also saith 
the same. 2 Tim. ii. 19.'—' The general or outward Church of God is visi- 
ble, and may be seen ; but the very true Church of God's elect is invisible, 
and cannot be seen or discerned by man.' — (See the whole passage in 
the Defence of the Apology of the C. of E., edit. 1611, p. 361.) 

" Hooker is particularly express in his third book of E. P. in distin- 
guishing the invisible and mystical Church from the visible. 'That 
Church of Christ which we properly term his body mystical can be but 
one ; neither can that one be sensibly discerned by any man ; inasmuch 
as the parts thereof are some in heaven already with Christ, and the rest 
that are on earth (all- be-it their natural persons be visible) we do not dis- 
cern under this property whereby they are truly and infallibly of that 
body. Only our minds by intellectual conceit are able to apprehend that 
such a real body there is, a body collective because it containeth a huge 
multitude; a body mystical because the mystery of their conjunction is 
removed altogether from sense. Whatsoever we readin Scripture concern- 
ing the endless love and saving mercy which God showeth towards his 
Church, the only proper subject thereof is this Church. Concerning this 
nock it is that our Lord and Saviour hath promised, I give unto themeternal 
life, and they shall never perish, neither shall any pluck them out of my 
hands. They who are of this society have such marks and notes of distinc- 
tion from all others as are not objects unto our sense, only unto God who 
seeth their hearts and understandeth all their secret cogitations ; unto 
him they are clear and manifest.'— (See the whole of the third book.) 

Archbishop Whitgift, in his defence of the Church of England against 
Cartwright, observes, that ' there are two kinds of government in 
the Church, the one invisible, the other visible— the one spiritual, the 
other external. The invisible and spiritual government of the Church 
is when God, by his Spirit, gifts, and ministry of his word, doth govern 
it by ruling in the hearts and consciences of men, and directing them in 
all things necessary to everlasting life. This kind of government, indeed, 



90 



ON THE LITURGY. 



is necessary to salvation, and it is in the Church of the elect only. The 
visible and external government is that which is executed by man, and 
consisteth of external discipline, and visible ceremonies, practised in 
that Church, and over that Church, that containeth in it both good and 
eV &\ vh £ h J S usuall y called the visible Church of Christ.' (Edit. 1574, 
P. bU ) Bishop Pearson, commenting on Eph. v. 25—27, directs us how 
within the great complex body of the universal Church to find that 
Church to which absolute holiness doth belong. 3 (Exposition of 'the 
Creed, edit. 16S3, p. 344.) 

" This distinction is, with peculiar clearness and precision, expressed 
by Lord Bacon in his well known confession of faith. The same twofold 
character of the Church is to be found in the confession of Augsburg, in 
the writings of Melancthon, and in nearly all the public and private 
writings of that period. 

" We have inserted these quotations with a view of inviting our readers 
to the diligent examination of the originals, for we are convinced that the 
simple and scriptural manner in which those reverend fathers treated 
the subject of the Church, is much less liable to misconstruction and 
error than that which so many now adopt. It is the only one which con- 
nects the genuine nature of ecclesiastical polity with the spiritual charac- 
ter of the true Church of Christ, and is the best calculated to preserve a 
just medium between the unauthorized latitudinarianism of one party, 
and the unbending rigidity of the other." 



Extract from Bishop Griswold on the subject of this note. 

To the above extracts from writers of the Church of England misrht be 
added others from American authors. One only will be given, and that 
from the pen of a. bishop whose sentiments are entitled to the highest re- 
spect, as among the most sound, judicious, and pious which have ever been 
submitted to the Church in this country. We refer to the Right Rev. A. V. 
Griswold, from one of whose sermons an extract will be found below. It 
forms a part of the "Walk about Zion," by the Rev. John A. Clark, and 
is quoted from page 191 of that valuable* and interesting work. It is 
accompanied by a note from Bishop Hopkins expressive of the same 
views as are quoted above from other writers of the same Church, and a 
reference to similar sentiments in Archbishop Seeker's works, vol. iv. 
p. 327, which will be found at pp. 119. 121, of the Lectures on the Cate- 
chism, by this author.^ See also " The Walk about Zion," p. 348, &c. 

Bishop Griswold says :=-" The visible Church includes those, who, in 
the sight of man, or to human appearance, submit to God's government: 
who receive the sacraments, and observe those religious rites which the 
gospel requires. The mystical Church includes them only, who are 
truly, in heart and life, what God requires of those who would be saved 
in Christ ; who have 1 repentance towards God, and faith towards the 
Lord Jesus Christ.' This is sometimes called the invisible Church; be- 
cause men cannot see the hearts of each other, we do not know who 
nor how many are possessed of those inward graces, which are neces- 
sary to our being justified and saved. But 'the Lord knoweth who are 
his ;' whose names, in the language of his word, are written in the book 
of life ; or, in the language of our Church, 'are truly members incor- 
porate, in the mystical body of his Son, which is the blessed company of 
all faithful people, and are heirs through hope of his everlasting kingdom.' 
Our Lord speaks of this mystical body, or invisible Church, where he 
says, 'the kingdom of God is within you: } it 'coraeth not with observa- 
tion.' Our union with the visible Church is sacramental : that with the 
mystical Church is experimental." 



ON THE COMMUNION OF SAINTS. 



91 



ON THE CREED 

§ 8. ON THE COMMUNION OF SAINTS. 

What is the next article in the Creed ? 

"The Communion of Saints." 
Who are saints ? 

Christians are generally described by that name in the 
New Testament. 
How much evil he hath done to thy saints at Jerusalem. Acts 
ix. 13. 

He came down also to the saints which dwelt at Lydda. Acts 
ix. 32. 

And when he had called the saints and widows, &c. Acts ix. 41. 
The Church of Christ is a collection of holy persons, or 
saints. Not that every individual composing it is truly 
holy in heart and conduct ; for we know there are many 
hypocrites and wicked persons in the visible Church : but 
having been all admitted into it by baptism, they are in a 
certain sense such, as were the people of Israel, on being 
admitted into the Jewish Church by circumcision. On 
which account they are all called saints in the New Testa- 
ment. 

How are the true saints distinguished from other people? 

They are set apart for God's use, and are separated from 
all that is unclean and unholy, not only outwardly but in- 
wardly ; they not only profess the gospel, but are sancti- 
fied thereby. 

They are persons who are ransomed by the blood of 
Christ, who are hungering and thirsting after righteous- 
ness, whose heart is with God, and who are living for 
heaven. 

Ye shall be unto me a kingdom of priests, and an holy nation. 
Exod. xix. 6. 

Nazarites separated themselves unto the Lord. Num. vi. 2. 
The censers were holy, because they were dedicated to God. 

Num. xvi. 3. 5. 7. 9. 38. 
Thou didst separate Israel to be thine inheritance. 1 Kings viii. 

53. 

The Lord hath set apart him that is godly for himself. Ps. iv. 3. 
Separated unto the gospel of God. Rom. i. 1. 
Present your bodies a living sacrifice, holy, &c. Rom. xii. 1. 
Ye are not your own : for ye are bought with a price. 1 Cor. 
vi. 19, 20. 

Come out — and be ye separate. 2 Cor. vi. 17. 

Ye are chosen generation, &c, a peculiar people. 1 Pet ii. 9. 



92 



ON THE COMMUNION OF SAINTS. 



When are tliey thus set apart ? 

In baptism. The holiest saints were once like other 
men ; but those who by Divine grace fulfil the promises 
made for them in this sacrament, viz. repentance and faith, 
are not only admitted by it into the Church, and outwardly 
numbered with God's people ; but are also sanctified in 
Christ Jesus by the Holy Spirit, and inwardly washed 
from the pollution of sin. 
Sanctified in Christ Jesus ; — called to be saints. 1 Cor. i. 2. 
Such were some of you : but ye are washed, but ye are sancti- 
•fied, but ye are justified, in the name of the Lord Jesus and 
by the Spirit of our God. 1 Cor. vi. 11. 

Have the saints any patterns set before them for their imita- 
tion ? 

Yes : — the spotless purity of God himself is the example 
they are to follow. They are required to be conformed to 
the divine nature and will, and to practise universal holi- 
ness. 

Be ye holy, for I am holy. Lev. xi. 45 ; xx. 7. 1 Pet. i. 15, 16. 
Leaving us an example that ye should follow his steps. 1 Pet. 
ii. 21. 

They cannot indeed attain to the perfection of God. 
There is none holy as the Lord. 1 Sam. ii. 2. 
There is none good but one, that is God. Matt. xix. 17. 

But they are constantly to be making advances towards 
it, as members of that glorious body, of which Christ, who 
knew no sin, is the head. There are different degrees of 
holiness, but all true saints have some portion of it, sin- 
cerely love it in others, and earnestly long for, and strive 
after, its increase in themselves. So genuine gold, though 
it may admit of different degrees of polish, is all of one 
essential substance. 

The temple of God is holy. 1 Cor. iii. 17. 

Who hath called us with a holy calling. 2 Tim. i. 9. 

Holy brethren, partakers of the heavenly calling. Heb. iii. !. 

What manner of persons ought ye to be in all holy conversation 
and godliness'? 2 Pet. iii. 11. 

This holiness is manifested by a love of spiritual things, 
and an aversion to those which are not so. Those who 
possess it in any degree will love God, his word, and his 
ordinances. They will honour his day, and reverence his 
ministers ; and it will be their delight to frequent his 
house and to associate with his people. They will long 
for the enjoyment of Christ, and account it their highest 



ON THE COMMUNION OF SAINTS. 



93 



privilege to be permitted to hold communion with their 
Heavenly Father in prayer. On the other hand, they will 
hate sin, in heart and life, come out from the world, and 
devote themselves to God. 
TV ho makes them holy ? 

God : — from whom alone proceedeth every good and 
perfect gift. 

Christ Jesus — who of God is made unto us sanctification. 1 Cor. 
i. 30. 

Through sanctification of the Spirit. 2Thess. ii. 13. 1 Pet. i. 2. 
How is holiness kept alive in the heart? 

By watchfulness and prayer : these are the means 
which God has appointed to receive and to retain his Holy 
Spirit. 

Why is it necessary they should be holy ? 

Because God, with whom they hold communion, is holy. 
There can be no agreement between persons of totally 
opposite habits and inclinations. Sin separates between us 
and God. 

Can two walk together, except thev be agreed 1 Amos iii. 3. 
What concord hath Christ with Belial 1 2 Cor. vi. 15. 
With whom do saints hold communion or fellowship ? 

L With the Father. 
Our fellowship is with the Father, and with his Son Jesus Christ. 
1 John i. 3. 

Behold what manner of love the Father hath bestowed upon 
us, that we should be called the sons of God. 1 John iii. 1. 

Exceeding great and precious promises, that by these ye might 
be partakers of the divine nature. 2 Pet. i. 4. 

We (the Father and the Son) will come unto him and make 
our abode with him. John xiv. 23. 
2. With the Son. 

Because I live, ye shall live also. John xiv. 19. 

I am the true vine — abide in me, and I in you. John xv. 1. 4. 

Neither pray I for these alone, but for them also which shall be- 
lieve on me through their word ; that they also may be one 
in us, &c. John xvii. 20. 23. 

Called unto the fellowship of his Son, Jesus Christ our Lord 
1 Cor. i. 9. 

Now ye are the body of Christ, and members in particular. 
1 Cor. xii. 27. 

He that abideth in the doctrine of Christ, he hath both the Fa- 
ther and the Son. 2 John 9. 

Christ has taken upon him our nature and infirmities, 
and borne our sins and curse. 
Forasmuch then as the children are partakers of flesh and blood, 
he also himself likewise took part of the same. Heb. ii. 14. 



94 ON THE COMMUNION OF SAINTS. 

The Lord hath laid on him the iniquity of us all. Isa. liii. 6. 
In return we partake of his nature, and the purchase of 
his blood. 

And of his fulness have all we received, and grace for grace. 
John i. 16. 

By one Spirit are we all baptized into one body. 1 Cor. xii. 13. 
Ye are all one in Christ Jesus. Gal. hi. 28. 
In whom ye also are builded together, for an habitation of God, 
through the Spirit. Eph. ii. 22. 
(i.) We are partakers of his nature. 
That by these ye might be partakers of the divine nature. 
2 Pet. i. 4. 

(ii.) Of his Spirit. 
Know ye not that ye are the temple of God, and that the Spi- 
rit of God dwelleth in you 1 for the temple of God is holy, 
which temple are ye. 1 Cor. hi. 16, 17. 
(iii.) Of his sufferings. 
That I may know the fellowship of his sufferings. Phil. iii. 10. 

(iv.) Of his glory. 
If we suffer, we shall also reign with him. 2 Tim. ii. 12. 

3. With the Holy Ghost. 
The Spirit shall teach you all things, and shall bring all things 

to your remembrance. Jotfn xiv. 26. 
The communion of the Holy Ghost be with you all. 2 Cor. xiii. 
14. 

If there be any fellowship of the Spirit. Phil. ii. 1. 

We are sanctified by the Spirit ; communion with the 
Father and the Son is wrought by the Spirit ; and hereby 
we become the sons of God, having received the Spirit of 
adoption. 

As many as are led by the Spirit of God, they are the sons of 

God, &c. Rom. viii. 14, 15. 
Ye are the temple of God— the Spirit of God dwelleth in you. 

1 Cor. iii. 16. 

All communion with God now is through the medium of 
the written word. In time past, God spake to prophets 
and holy men in visions, but he has long ceased to employ 
this mode of communication. 
Then thou spakest in vision to thy holy one. Ps. lxxxix. 19. 
God, who at sundry times and in divers manners spake in time 
past unto the fathers by the prophets, hath in these last days 
spoken unto us by his Son. Heb. i. 1, 2. 
We have communion with God when we determine to 
forsake sin, when we exercise unshaken hope in Christ, 
and when we endure affliction in an humble, patient, and 
quiet spirit. This intercourse is carried on in devout aspi- 
rations, and is evidenced by the word of God becoming more 
and more precious. 



ON THE COMMUNION OF SAINTS. 95 

There is great clanger of mistaking a spirit of self and 
pride for the Spirit of God. Let us guard against such a 
dangerous error. 

With whom besides do saints hold communion ? 

4. With holy angels. 

They encamp about the righteous, and minister to the saints. 
Ps. xxxiv. 7. Heb. i. 14. 
Thus an angel brought Lot out of Sodom, and another 
conducted Israel out of Egypt. Daniel was preserved by 
an angel, who stopped the mouth of the lions. 
The angel of his presence saved them. Isa. Ixiii. 9. 
At the end of the world they will sever the wicked from the 

just. Matt. xiii. 39. 49. 
Angels foretold the birth of John the Baptist. Luke i. 13. 
And that of Jesus. Luke i. 30. 
They sung a hymn at the nativity. Luke ii. 13. 
There is joy among them over every sinner that repenteth. 
Luke xv. 10. 

They carried the soul of Lazarus to Abraham's bosom. Luke 
xvi. 22. 

They strengthened Christ in his agony. Luke xxix. 43. 
They told Mary of the resurrection of Christ. Luke xxiv. 5. 
They predicted his second coming after the ascension. Acts i. 

They opened the prison doors, and brought out the apostles. 

Acts v. 19 ; xii. 8. 
An angel directed Cornelius to send for Peter. Acts x. 5. 

5. With other saints on earth by love ; and with the 
saints in glory, in hope of the happiness they enjoy. 

Ye are come unto Mount Sion, and unto the city of the living 
God, the heavenly Jerusalem, and to an innumerable com- 
pany of angels, to the general assembly and church of the 
first-born, which are written in heaven, and to God, the judge 
of all, and to the spirits of just men made perfect, and to 
Jesus, the mediator of the new covenant. Heb. xii. 22, 23. 
They have the same ordinances, promises, and affec- 
tions ; are ingrafted into the same stock ; receive life 
from the same root ; and are heirs of the same glory. 
One Lord, one faith, one baptism. Eph. iv. 5. 

They have an intimate union with all the saints on earth, 
as living members of Christ. 

What are the uses of this article ? 

1. To excite to holiness. 
To receive an inheritance among them which are sanctified. 
Acts xxvi. 18. 

What concord hath Christ with Belial 1 2 Cor. vi. 14, 15. 
Who hath made us meet to be partakers of the inheritance of 
the saints in light. Col. i. 12. 



96 



ON THE COMMUNION OF SAINTS. 



If we walk in the light — we have fellowship one with another, 

1 John i. 6, 7. 
2. To inspire gratitude. 
Behold what manner of love the Father hath bestowed upon us, 

ke. 1 John iii. 1. 
Great and precious promises — whereby ye might be partakers 
of the divine nature. 2 Pet. i. 4. 
How high a vocation is that of Christians, who are 
called to fellowship with angels, apostles, prophets, mar- 
tyrs, and with God himself, the Father, the Son, and the 
Holy Ghost ; and how very foolish and wicked are those 
who ridicule the n'ame of saints, and despise this heavenly- 
calling. Do you not imitate their example; but pray for 
the Holy Spirit, that you may be admitted to this high 
fellowship, being conformed to the Divine image, in 
righteousness and true holiness, numbered among the ex- 
cellent of the earth, and made meet to be partakers of the 
inheritance of the saints in light. 
He will keep the feet of his saints. 1 Sam. ii. 9. 
The Spirit maketh intercession for the saints. Rom. viii,27. 
Collect, 3d Sunday after Easter. — Grant unto all those who 
are admitted into the fellowship of Christ's religion, that they 
may eschew those things that are contrary to their profession, 
and follow all such things as are agreeable to the same. 
All-Saints 7 Day. — Almighty God, who hath knit together thine 
elect in one communion and fellowship in the mystical body 
of thy Son Christ our Lord, grant us grace so to follow the 
blessed saints in all virtuous and godly living, that we may 
come to those unspeakable joys, which thou hast prepared 
for those who unfeignedly love thee 

NOTE. 

THE COMMUNION OP SAINTS. 

In the preceding section the nature of this communion is described ; 
the following view of its necessity, abridged from Bishop Pearson, is full 
of instruction, and will doubtless be acceptable to the pious reader. 

The necessity of the belief of this communion of saints appeareth, 
first, in that it is proper to excite and encourage us to holiness of life. 
" If we walk in the light, as God is in the light, we have fellowship one 
with another. But if we say that we have fellowship with him, and walk 
in darkness, we lie, and do not the truth." 1 John i. 6, 7. There can be no 
communion where there is no similitude, no fellowship with God without 
some sanctity ; because his nature is infinitely holy, and his actions are 
not subject to the least iniquity. 

Secondly, The belief of the communion of saints is necessary to stir us 
up to a proportionate gratitude unto God, and an humble and cheerful 
acknowledgment of so great a benefit. St. Philip the apostle said unto 
our Saviour, "Lord, show us the Father and it sufficeth," (John xiv. 8;) 
whereas he hath not only shown us, but come unto us with the Father, 
and dwelt within us by his Holy Spirit ; he hath called us to the fellowship 
of the angels and archangels, of the cherubim and seraphim, to the glo- 
rious company of the apostles, to the goodly fellowship of the prophets, 



ON THE FORGIVENESS OF SINS. 



97 



to the noble army of martyrs, to the holy Church militant on earth, and 
triumphant in heaven. 

Thirdly, The belief of the communion of saints is necessary to inflame 
our hearts with an ardent affection towards those who live, and a reverent 
respect towards those which are departed and are now with God. If all 
the saints of God living in the communion of the Church deserve the best 
of our affections here on earth, certainly when they are dissolved and 
with Christ, when they have been blessed with a sight of God, and reward- 
ed with a crown of glory, they may challenge respect from us, who are 
here to wait upon the will of God, expecting when some such happy 
change shall come. 

Fourthly, This tendeth to the directing and enlarging our acts of charity. 
We are obliged to be charitable unto all men, because the love of our 
brother is the foundation of our duty towards man, and in the language 
of the Scriptures whosoever is another is our brother ; but we are par- 
ticularly directed to them that are of the household of faith. And as there 
is a general reason calling for our mercy and kindness unto all men ; so 
there is a more special reason urging those who are truly sanctified by 
the Spirit of God to do good unto such as appear to be led by the same 
Spirit; for if they communicate with them in the everlasting mercies 
of God, it is fit that they should partake of man's compassion ; if 
they communicate with them in things spiritual and eternal, can it be 
much that they should partake with them of such things as are temporal 
and carnal % 



ON THE CREED. 

§ 9. ON THE FORGIVENESS OF SINS. 

What is the next article in the Creed ? 

" The forgiveness of sins." 
What is sin ? 

Sin is the transgression of the law. 1 John iii. 4. 
Any thought, desire, word, or action, contrary to God's 
law, or the omission of any duty commanded therein : 
every evil inclination, as well as every evil habit, con- 
tracted in the soul. 
Out of the heart proceed evil thoughts, murders, &c. Matt. xv. 
19. 

The thought of foolishness is sin. Prov. xxiv. 9. 

Every idle word that men shall speak, they shall give account 

thereof in the day of judgment. Matt. xii. 36. 
All unrighteousness is sin. 1 John v. 17. 

To him that knoweth to do good and doeth it not, to him it is 
sin. James iv. 17. 
The original corruption of our nature is sin. 
In sin did my mother conceive me. Ps. li. 5. 
God has an unlimited right over us, and has given us 
holy laws for the regulation of our conduct, which he has 
enforced by promising rewards, and threatening punish- 
ment. Every sin, therefore, which we commit, causes 
10 



98 



ON THE FORGIVENESS OF SINS. 



guilt ; and every sinner deserves to suffer in proportion to 
his offence ; for when God is wronged, he has a most just 
right to punish: and we may judge how very extensive 
his commandments are, when we consider our Saviour's 
exposition of them, Matt. v. 21. *27. 33. 38. 43. 

We should so reverence conscience as not to do what 
we suspect may be wrong. 
Thy commandment is exceeding broad. Ps. cxix. 96. 
"Whatsoever is not of faith is sin. Rom. xiv. 23. 

But however extensive God's command maybe, 
Fools make a mock at sin. Prov. xiv. 9. And 
Sin does not appear sin, and become exceeding sinful, until the 

Spirit be given us. Rom. vii. 13. 
When he is come, he will reprove (or convince) the world or 
sin. John xvi. 8, 9. 

What is the sentence denounced on the sinner ? 
Death. 

In the day that thou eatest — thou shalt surely die. Gen. ii. 17. 
Whoso hath sinned, him will I blot out of my book. Exod. 
xxxii. 33. 

The wicked shall be turned into hell. Ps. ix. 17. 
The soul that sinneth it shall die. Ezek. xviii. 4. 20. 
Sin entered into the world, and death by sin. Rom. v. 12. 
The wages of sin is death. Rem. vi. 23. 

Have all mankind sinned ? 

Yes. (See also chapter 1st.) 
There is no man that sinneth not. 1 Kings viii. 46. 2 Chron. 
vi. 36. 

There is not a just man upon earth, that doeth good and sin- 
neth not. Eccl. vii. 20. 
All have sinned and come short of the glory of God. Rom. iii. 23. 
For that all have sinned. Rom. v. 12. 
The Scripture hath concluded all under sin. Gal. iii. 22. 
All men, therefore, are by nature and practice sinners, 
and are exposed to God's everlasting indignation; and if 
they had never committed more than one sin in all their 
lives, yet 

Whosoever shall keep the whole law, and yet offend in one 
point, he is guilty of all. James ii. 10. 
If sin be committed against God, to whom must we look for 
the pardon of sin ? 
Who can forgive sins, but God only 1 Mark ii. 7. 
What intimations has God given to men, of the way in which 
pardon of sin, and acceptance with him, were to be ob~ 
tained ? 

He made it known to the Old Testament saints by seve- 
ral types and ceremonies. 



ON THE FORGIVENESS OF SINS. 99 

To Adam, Gen. iii. 15 ; to Abel, Gen. iv. 4 ; by Noah's Ark, Gen. 
vi. 13, 14; to Abraham, Gen. xv. 1. 10 ; to Isaac, Gen. xxii. 7 ; 
to Jacob, Gen. xxviii. 12 ; by the Paschal Lamb, Exod. xii. 5 ; 
Mercy Seat, Exod. xxv. 22 ; High Priest, Exod. xxviii. 1 ; 
Scape Goat, Lev. xvi. 8 — 22; Brazen Serpent, Num. xxi. 
6 — 9; Cities of Refuge, Num. xxxv. 12; to Isaiah, Isa. liii. 
5, 6. 10 ; lix. 16 ; to Zechariah, Zech. xlii. 1. 

But he reserved the clear discovery of the way of a sin- 
ner's salvation until the coming' of Christ. 
For he shall save his people from their s!ns. Matt. i. 21. 
The Son of man came to give his life a ransom. Matt. xx. 28. 
Mark x. 45. 

This.is my blood — shed for the remission of sins. Matt. xxvi. 28. 

God — gave his only begotten Son, that whosoever believeth in 
him shouU not perish, &c. John iii. 16. 

Greater love hath no man than this, that a man lay down his 
life for his friends. John xv. 13. 

Through his name whosoever believeth in him shall receive re- 
mission of sins. Acts x. 43. 

Through this man is preached unto you the forgiveness of sins. 
Acts xiii. 38. 

The Church of God which he hath purchased with his own blood. 
Acts xx. 28. 

While we were yet sinners Christ died for us. Rom. v. 8. 

We were reconciled to God by the death of his Son. Rom. v. 10. 

God spared not his own Son, but delivered him up. Rom. viii. 32. 

Ye are bought with a price. 1 Cur. vi. 20; vii. 23. 

Christ died for our sins, according to the Scriptures. 1 Cor. xv. 3. 

He hath made h m to be sin for us. 2 Cor. v. 21. 

Who gave himself for our sins. Gal. i. 4. 

Christ hath redeemed us from the curse of the law. Gal. iii. 13. 
God sent forth his Son — to redeem them, &c. Gal. iv. 4, 5. 
In whom we have redemption through his blood, the forgiveness 

of sins. Eph. i. 7. 
Having made peace through the blood of his cross. Col. i. 20. 
Christ Jesus came into the world to save sinners. 1 Tim. i. 15. 
Who gave himself a ransom for all. 1 Tim. ii. 6. 
Not by our works, but according to his mercy he saved us. 

Tit. iii. 5. 

He needed not to offer sacrifices for his own sins. Heb. vii. 27. 
Without shedding of blood is no remission. Heb. ix. 22. 
He put away sin by the sacrifice of himself. Heb. ix. 26. 
This man, after he had offered one sacrifice for sins for ever, 

sat down on the right hand of God. Heb. x. 12. 
Ye were redeemed with the precious blood of Christ. 1 Pet. i. 

18, 19. 

Christ hath once suffered for sins, the just for the unjust, that 

he might bring us to God. 1 Pet. iii. 18. 
God sent his Son tobe the propitiation for our sins. 1 John iv. 10. 
To him that washed us from our sins in his own blood. Rev. i. 5. 
Thou hast redeemed us to God by thy blood. Rev. v. 9. 
He was the Lamb slain from the foundation of the world. 

Rev. xiii. 8. 



100 



ON THE FORGIVENESS OF SINS. 



What assurance has God given us that he will forgive the sins 
. of those who come to him through Jesus Christ, feeling a 
deep sense of their need of pardon ? 

The Lord, forgiving iniquity, and transgression, and sin. Exod. 

xxxiv. 7. Num. xiv. 18. 
Thou, Lord, art good, and ready to forgive. Ps. lxxxvi. 5. 
There is forgiveness with thee, &c. Ps. cxxx. 4. 
Though your sins be as scarlet, they shall be as snow. Isa. i. 18. 
I am he that blotteth out thy transgressions. Isa. xliii. 25. 
I have blotted out, as a thick cloud, thy sins. Isa. xliv. 22. 
Our God will abundantly pardon. Isa. lv. 7. 
I will pardon all their iniquities. Jer. xxxiii. 8. 
The iniquity of Israel shall be sought for, and there shall be 

none ; for I will pardon them. Jer. 1. 20. 
If the wicked will turn, his sins shall not be mentioned. Ezek. 

xviii. 21, 22. 

To the Lord our God belong mercies and forgiveness. Dan. ix. 9. 
Who is a God like unto thee, that pardon eth sin ] Mic. vii. 18. 
Him hath God exalted to give — forgiveness of sins. Acts v. 31. 
He is faithful and just to forgive us our sins. 1 John i. 9. 

Do you feel yourselves to be sinners, exposed to the wrath 
and under the curse of God? or are you sinning- with a 
high hand, setting at defiance the Majesty of heaven, and 
saying in your hearts, " Tush ! God careth not for it ?" — 
If the remembrance of your sins be grievous unto you, 
have you sought the forgiveness of them through Jesus 
Christ 1 — If not, apply to him now for pardon ; for he has 
said, (Rev. xxii. 17,) " Whosoever will, let him come." 
He pardoned David, Manasseh, and Peter, and he will 
also pardon you. He took upon himself your nature — he 
put himself in your stead — he has satisfied the offended 
justice of God, by having kept that law which you have 
broken ; and having suffered the punishment due to your 
offences ; if you flee to him for refuge, he will say to you, 
(Matt. ix. 2,) 44 Thy sins be forgiven thee — the Lord 
hath put away thy sin." — But if you should die with your 
sins unforgiven, it would have been better for you never 
to have been born. 

Absolution. — He pardoneth and absolveth all those who truly 
repent. 

Litany. — Pray that it may please God to forgive you all your 

sins, negligences, and ignorances. 
llth Sunday after Trinity. — God, who declarest thy Almighty 

power chiefly in showing mercy and pity, &c. 
Colled. — O God, whose nature and property is ever to have 

mercy, and to forgive — though we be tied and bound with 



ON THE FORGIVENESS OF SINS. 



101 



the chain of our sins, yet let the pitifulness of thy great 
mercy loose us.* 

NOTE. 

THE FORGIVENESS OF SINS. 

"That we may understand the notion of forgiveness of sins," says 
Bishop Pearson, " three considerations are required ; first, what is the 
nature of sin which is to be forgiven ; secondly, what is the guilt or 
obligation of sin which wanteth forgiveness ; thirdly, what is the remis- 
sion of sin itself, or the loosing of that obligation." 

Under the first head Bishop Pearson quotes several passages of Scrip- 
ture which define sin as " the transgression of the law," (I John iii. 4. Rom. 
iv. 15,) and then continues, " The law of God is the rule of the actions of 
men, and any aberration from that rule is sin : the law of God is pure, 
and whatsoever is contrary to that law is impure. Whatsoever therefore 
is done by man, or is in man, having any contrariety or opposition to the 
law of God, is sin. Every action, everyword, every thought, against the 
law, is a sin of commission, as it is terminated to an object dissonant from, 
and contrary to, the prohibition of the law, or a negative precept. Every 
omission of a duty required of us is a sin, as being contrary to the com- 
manding part of the law, or an affirmative precept. Every evil habit 
contracted in the soul of man by the actions committed against the law 
of God is a sin, constituting a man truly a sinner, even then when he ac- 
tually sinneth not. Any corruption and inclination in the soul, to do that 
which God forbiddeth, and to omit that which God commandeth, howso- 
ever such corruption and evil inclination came into the soul, whether by 
an act of his own will, or by an act of the will of another, is a sin, as be- 
ing something dissonant and repugnant to the law of God." 

Of the second particular the author just quoted remarks, that "every 
sin doth cause a guilt, and every sinner, by being so, becomes a guilty 
person; which guilt consisteth in a debt or obligation to suffer a punish- 
ment proportionable to the iniquity of the sin." This guilt is caused both 
by sins of omission and commission, and remains after the act or omis- 
sion causing the sin has passed away. This guilt, in the natural course 
of things, must remain for ever, and for ever subject the offender to the 
wrath of God. But he against whom the offence is committed has been 
pleased to interpose, and provide a way by which our guilt may be re- 
moved. In considering the ways and means which were used by him 
for this purpose — in considering what has been done by him towards the 
remission of sins, we may best understand in what that remission or for- 
giveness consists. 

It appears from the Scriptures that, in order to render the forgiveness 
of sins possible, two things were necessary, first, a reconciliation of an 
offended God, and secondly, a satisfaction to a just God. These two 
things must go together, and provision has been made for both in the 
work of Christ for our redemption. In this there is contained a recon- 
ciliation, without which God cannot be conceived to forgive ; it compre- 
hends a satisfaction, without which God was resolved not to be recon- 
ciled. Such are in substance the views of Bishop Pearson, of whose 
remarks upon these two points the following is an abridgement: — 

For the first of these, we may be assured of forgiveness of sins, be- 
cause Christ by his death hath reconciled God unto us, who was offended 
by our sins ; and that he hath done so, we are assured, because he who 

before was angry with us, upon the consideration of Christ's death be- 



* This collect of the Church of England has not been retained in the 
American Prayer-book. 

10* 



102 



ON THE FORGIVENESS OF SINS. 



comes propitious unto us, and ordained Christ's death to be a propitiation 
for us. For we are " justified freely by his grace through the redemp- 
tion that is in Jesus Christ, whom God hath set forth to he a propitiation 
through faith in his 'blood. We have an advocate with the Father, and 
he is the propitiation for our sins. For God loved us. and sent his Son to 
be a propitiation for our sins." It is evident, therefore, that Christ did 
render God propitious unto us by his blood, (that is. his sufferings unto 
death,) who before was offended with us for our sins. And this propitia- 
tion amounted to a reconciliation, that is. a kindness alter wrath. We 
must conceive that God was angry with mankind before he determined to 
give our Saviour; we cannot imagine that God, who is essentially just, 
should not abominate iniquity. The first affection we can conceive in 
him, upon the lapse of man, is wrath and indignation. God therefore was 
most certainly offended before he gave a Redeemer ; and though it be 
most true, that he "so loved the world that he gave his only begotten 
Son ;" yet there is no incongruity in this, that a father should be offended 
with that son which he lovefh, and at that time offended with him when 
he loveth him. Notwithstanding therefore that God loved men whom he 
created, yet he was offended with them when they sinned, and gave his 
Son to suffer for them, that through that Son's obedience he might be 
reconciled to them. 

In vain it is objected that the Scripture saith our Saviour reconciled 
men to God, but nowhere teacheth that he reconciled God to man : for 
in the language of the Scripture, to reconcile a man to God, is in our 
vulgar language to reconcile God to man ; that is, to cause him, who be- 
fore was angry and offended with him, to be gracious and propitious to 
him. As our Saviour adviseth, "If thou bring thy gift before the altar, 
and there rememberest that thy brother hath aught against thee, leave 
there thy gift before the altar, and go thy way, first be reconciled to thy 
brother," that is ; reconcile thy brother to thyself, whom thou hast injured, 
render him by thy submission favourable unto thee, who hath something 
against thee, and is offended at thee. As the apostle adviseth the wife 
that "departeth from her husband, to remain unmarried, or to be recon- 
ciled to her husband,'' (ICor. vii. 11 ;) that is, to appease and get the favour 
of her husband. In the like manner we are said to be reconciled unto 
God, when God is reconciled, appeased, and become gracious and fa- 
vourable unto us, and Christ is said to reconcile us unto God, when he 
hath moved, and obtained of God to be reconciled unto us, when he hath 
appeased him, and restored us unto his favour. Thus " when* we were 
enemies we were reconciled to God," (Rom. v. 10;) that is, notwithstand- 
ing he was offended with us for our sins, we were restored unto his 
favour by the death of his Son. 

Nor is it [in the second place] any wonder God should be thus recon- 
ciled to sinners by the death of Christ, who while we were yet sinners 
died for us, because the punishment which Christ, who was our surety, 
endured, was a full satisfaction to the will and justice of God. "The 
Son of man came not to be ministered unto, but to minister, and to give 
his life a ransom for many." Now a ransom is a price given to redeem 
such as are in any way in captivity ; any thing laid down by way of com- 
pensation, to take off a bond or obligation, whereby he who before was 
bound becometh free. All sinners were obliged to undergo such punish- 
ments as are proportionate to their sins, and were by that obligation 
made captive and in bonds, and Christ did give his life a ransom for them, 
and that a proper ransom, if his life were of any price, and given as such. 
For a ransom is properly nothing else but something of price given by 
way of redemption, to buy or purchase that which is detained, or given 
for the releasing of that which is enthralled. But it is most evident that 
the life of Christ was laid down as a price ; neither is it more certain that 
he died than that he bought us : "Ye are bought with a price," (1 Cor. 



ON THE RESURRECTION OF THE BODY, &C. 103 



vi. 20; vii. 23,) saith the apostle, and it is the "Lord who bought us," 
(2 Pet. ii. 1,) and the price which he paid was his blood: for "we are not 
redeemed with corruptible things, as silver and gold, but with the pre- 
cious blood of Christ." Now as it was the blood of Christ, so it was a 
price given by way of compensation : and as that blood was precious, so 
was it a full and perfect satisfaction. For as the greatness of the offence 
and iniquity of the sin is augmented, and increaseth according to the 
dignity of the person offended and injured by it; so the value, price, and 
dignity of that which is given by way of compensation, is raised accord- 
ing to the dignity of the person making the satisfaction. God is of infinite 
majesty, against whom we have sinned; and Christ, is of the same di- 
vinity, who gave his life a ransom for sinners: for God hath purchased 
his Church with his own blood. Although therefore God be said to remit 
our sins by which we were made captive, yet he is never said to remit 
the price without which we had never been redeemed : neither can he 
be said to have remitted it, for he did require it and receive it. 

If then we consider together, on our side the nature and obligation of 
sin, and on the part of Christ the satisfaction made and reconciliation 
wrought, we shall easily perceive how God forgiveth sins, and in what 
remission of them consisfeth. Man being in all conditions under some 
law of God, who hath sovereign power and dominion over him, and 
therefore owing absolute obedience to that law, whensoever any way he 
transgresseth that law, or deviateth from that rule, he becomes thereby 
a sinner, and contracteth a guilt which is an obligation to endure a pu- 
nishment proportionable to his offence ; and God, who is the lawgiver and 
sovereign, becoming now the party wronged and offended, hath a more 
just right to punishinan as an offender. But Christ taking upon him the 
nature of man, and offering himself a sacrifice for sin, giveth that unto 
God for and instead of the eternal death of man, which is more valuable 
and accepatble to God than that death could be, and so maketh a sufficient 
compensation and full satisfaction for the sins of man : which God ac- 
cepting, becometh reconciled unto us, and, for the punishment which 
Christ endured, taketh off our obligation to eternal punishment. 



ON THE CREED. 

§ 10. ON THE RESURRECTION OF THE BODY, AND THE LIFE 
EVERLASTING. 

What are the last two articles of the Creed ? 

The resurrection of the body and the life everlasting. 
Hovj does man differ from the brutes ? 

He has a living soul, which shall exist eternally ; while 
the spirit that animates the brute perishes together with 
its body. 

The resurrection unto eternal life is one of the principles 
of the doctrine of Christ, (Heb. vi. 2,) and one of the pri- 
vileges of the members of Christ. 
What is death ? 

The separation of the soul from the body. 
Let this child's soul come into him again. 1 Kings xvii. 21. 



104 



ON THE RESURRECTION OF THE BODY. 



Then shall the dust return to the earth as it was ; and the spirit 
shall return unto God who gave it. Eecl. xii. 7. 

What becomes of the bodies of men when they die ? 

They are dissolved by corruption, and turned again into 
dust. 

I have said to corruption, Thou art my father ; to the worm, 

Thou art my mother and my sister, when our rest together 

is in the dust. Job xvii. 14. 16. 
All flesh shall perish together, and man shall turn again unto 

dust. Job xxxiv. 15. 
Thou hast brought me into the dust of death. Ps. xxii. 15. 
If our earthly house of this tabernacle were dissolved. — 2 Cor. 

v. 1. 

Death is sometimes in the Scriptures called a sleep : — 
not a sleep of the soul, but a sleep of the body till the last 
day. 

Now shall I sleep in the dust. Job vii. 21. 
Lest I sleep the sleep of death. Ps. xiii. 3. 
Our friend Lazarus sleepeth. John xi. 11. 

It is the common lot of all, except Enoch, (Gen. v. 21,) 
and Elijah, (2 Kings ii. 11,) and there is no escaping it. 

Dust thou art, and unto dust shalt thou return. Gen. iii. 19. 
What man is he that liveth and shall not see death ] Ps. lxxxix. 
48. 

Death passed upon all men, for that all have sinned. Rom. v. 
12. 

It is appointed unto men once to die. Heb. ix. 27. 
What becomes of the souls of men at death ? 

They go to a place of happiness or misery, accordingly 
as they are prepared for the one or the other. 
Lazarus and Dives : the rich man was tormented in hell ; and 
Lazarus was carried by angels into Abraham's bosom. Luke 
xvi. 23. 

To-day shalt thou be with me in Paradise. Luke xxiii. 43. 

Into thy hands I commend my spirit. Luke xxiii. 4G. 

Lord Jesus, receive my spirit. Acts vii. 59. 

The spirits of just men made perfect. Heb. xii. 23. 

I saw under the altar the souls of them that were slain for the 
word of God. &c, and they cried with a loud voice, saying, 
How long — dost thou not judge and avenge our blood on 
them that dwell on the earth? Rev. vi. 9, 10. 

How long will the bodies of men continue in the grave ? 
Till the morning of the resurrection. 
The harvest is the end of the world. Matt. xiii. 39. 
What is a resurrection ? 
The re-union of the soul and body. 
The valley was full of bones : and thev lived and stood up 
upon their feet. Ezek. xxxvii. 1. 7, 8. iO. 



AND THE LIFE EVERLASTING. 



105 



This is equally as easy to God, as the uniting thern to- 
gether at first. 

Why should it be thought a thing incredible with you, that God 
should raise the dead \ Acts xxvi. 8. 

Will the same body rise which we now inhabit? — Will there 
be no alteration in it ? 
Our bodies will be the same, but they will experience 
such a change as will take away from them all tendency 
to decay, and adapt them for that eternal state of existence, 
for which we are hereafter destined. 

The bodies of the saints will be fitted to bear an exceed- 
ing and eternal weight of glory; and those of the wicked 
to endure unspeakable and everlasting torment. 
It is sown a natural body, it is raised a spiritual body. 1 Cor. 
xv. 44. 

We shall all be changed, in a moment, in the twinkling of an 

eye, at the last trump. 1 Cor. xv. 51, 52. 
This corruptible must put on incorruption ; and this mortal must 

put on- immortality. 1 Cor. xv. 53. 
Who shall change our vile body that it may be fashioned like 

unto his glorious body. Phil. hi. 21. 
The dead in Christ shall rise first : then we which are alive and 

remain, shall be caught up together with them in the clouds, 

to meet the Lord in the air. 1 Thess. iv. 16, 17. 

We shall rise with the same tempers and. tastes which 
we had at the time of our death, 

The proofs of a general resurrection are many. The 
prosperity of the wicked and the sufferings of the righteous 
in the present life afford a strong presumption of it. The 
angels who sinned were punished : for God, who is just 
and holy, cannot permit sin to pass with impunity ; and re- 
wards have been promised, and punishments threatened 
to mankind in general ; it follows, therefore, that as there 
cannot be equal retribution here, there must be a resurrec- 
tion, "in which every one may receive the things done in 
his body, according to that he hath done, whether it be 
good or bad." 2 Cor. v. 10. Nor is there any thing in the 
fact itself which should render it improbable. 
Except a corn of wheat fall into the ground and die, it abideth 
alone ; but if it die, it bringeth forth much fruit. John xii. 
24. 

Thou fool, that which thou sowest is not quickened, except it 
die. 1 Cor. xv. 36. 

The dust out of which Adam was made was as far from 
being flesh, as any dust now. 



106 ON THE RESURRECTION OF THE BODY, 

The doctrine of a resurrection is taught both in the Old 
and New Testament. 
[Abraham] accounted that God was able to raise [Isaac] up, 
even from the dead : from whence also he received him in a 
figure. Heb. xi. 19. 
I know that my Redeemer liveth, and that he shall stand at the 
latter day upon the earth. And though after my skin worms 
destroy this body, yet in my flesh shall I see God. Job xix. 
25, 26. 

I shall be satisfied, when I awake, with thy likeness. Ps. xvii. 
15. 

God will redeem my soul from the power of the grave ; for he 

shall receive me. Ps. xlix. 15. 
Thy dead men shall live, together with my dead body shall they 

arise. Isa. xxvi. 19. 
Many that sleep in the dust of the earth shall awake. Dan, 

xii. 2. 

grave, I will be thy destruction. Hos. xiii. 14. 

TheSadducees denied a resurrection : but the Pharisees, 
and other Jews, firmly believed it. Matt. xxii. 23. Mark 
xii. 18. Acts xxiii. 8. 1 Cor. xv. 12. 
Now, that the dead are raised, even Moses showed at the bush, 
when he calleth the Lord, the God of Abraham, and the God 
of Isaac, and the God of Jacob. For he is not a God of the 
dead, but of the living. Matt. xxii. 31. Luke xx. 37, 38. 
Jacob had been dead two hundred years, when Moses 
thus spake. 

The Son of man shall sit upon the throne of his glory, and be- 
fore him shall be gathered all nations. Matt xxv. 31, 32. 

Thou shalt be recompensed at the resurrection of the just. 
Lukexiv. 14. 

Marvel not at this ; for the hour is coming, in the which all that 
are in the grave shall hear his voice, and shall come forth. 
John v. 28, 29. 

That of all which [the Father] hath given me, I should lose 
nothing ; but should raise it up again. John vi. 39. 

1 know [my brother] shall rise again in the resurrection at the 
last day. John xi. 24. 

They preached through Jesus the resurrection of the dead. Acts 
iv. 2. 

[Paul at Athens] preached unto them Jesus and the resurrec- 
tion. Acts xvii. 18. 

God, who quickeneth the dead. Rom. iv. 1 7. 

If we have been planted together in the likeness of his death, 
we shall be also in the likeness of his resurrection. Rom. 
vi. 5. 

He that raised up Christ from the dead shall also quicken your 

mortal bodies. Rom. viii. 1 1. 
God will also raise us up by his own power. 1 Cor. vi. 14. 
We shall not all sleep, but we shall all be changed. 1 Cor. xv. 

13.21.42.51. 



AND THE LIFE EVERLASTING. 107 

He which raised up the Lord Jesus shall raise up us also by 

Jesus, and shall present us with you. 2 Cor. iv. 14. 
But I would not have you ignorant, brethren, concerning them 

which are asleep, &c. We which are alive shall not prevent 

them which are asleep. 1 Thess. iv. 13 — 16. 
Enoch prophesied, saying, BeholJ, the Lord cometh With ten 

thousand of his saints, to execute judgment upon all, &c. 

Jude 14. 

Who will be raised on this awful day ? 

All men who have ever lived — every individual of the 
race of Adam, both the holy and the wicked. 
Before him shall be gathered all nations. Matt. xxv. 32. 
There shall be a resurrection of the dead, both of the just and 

unjust. Acts xx iv. 15. 
We shall all stand before the judgment-seat of Christ. Rom. 
xiv. 10. 

Even so in Christ shall all be made alive. 1 Cor. xv. 22. 
We must all appear before the judgment-seat of Christ. 2 Cor. 
v. 10. 

I saw the dead, small and great, stand before God. Rev. xx. 12. 
And the sea gave up the dead which were in it. Rev. xx. 13. 

Our resurrection will be effected by virtue of the resur- 
rection of Christ. 

I am the resurrection and the life. John xi. 25. 
By man came also the resurrection of the dead. 1 Cor. xv. 21. 
As in Adam all die, even so in Christ shall all be made alive. 
1 Cor. xv. 22. 

That we should not trust in ourselves, but in God, which rais- 
eth the dead. 2 Cor. i. 9. 

There are several instances of the dead being raised, re- 
corded in Scripture. The translation of Enoch and Elijah 
has already been alluded to. 
The widow of Sarepta, or Zarephatn's child, raised by Elijah. 

1 Kings xvii. 22. 
The Shunammite's son, raised by Elisha. 2 Kings iv. 35. 
The dead man who touched the bones of Elisha. 2 Kings xiii. 
21. 

Jairus's daughter, raised by our Saviour. Mark v. 42. 

The widow of Nain's son, raised by our Saviour. Luke vii. 12. 

Lazarus, raised by our Saviour. John xi. 43. 

Tabitha, or Dorcas, raised by Peter. Acts ix. 40. 

Eutychus, raised by Paul. Acts xx. 9. 12. 

The bodies of many of the saints arose at Christ's crucifixion, 
and appeared in the holy city. Matt, xxvii. 52, 53. 

What will be the portion of the righteous ? 

They will be raised to everlasting" happiness, and be- 
come the fellow citizens of angels and saints in heaven. 
In thy presence is fulness of joy, and at thy right hand are 
pleasures for evermore. Ps. xvi. 11. 



108 ON THE RESURRECTION OF THE BODY, 

Some shall awake to everlasting life. — And they that be wise 
shall shine as the brightness of the firmament ; and they that 
turn many to righteousness, as the stars for ever and ever. 
Dan. xii. 2, 3. 

Then shall the righteous shine forth as the sun, in the kingdom 
of their Father. Matt. xiii. 43. 

He shall set the sheep on his right hand. Matt. xxv. 33. 

The righteous [shall go away] into life eternal. Matt. xxv. 46. 

He that believeth on the Son hath everlasting life. John iii. 36. 

They shall come forth: they that have done good, unto the re- 
surrection of life. John v. 29. 

If so be that we suffer with Christ, that we may be also glorified 
together. For I reckon that the sufferings of this present 
time are not worthy to be compared with the glory winch 
shall be revealed in us. Rom. viii. 17, 18. 

Eye hath not seen, nor ear heard, neither have entered into the 
heart of man, the things which God hath prepared for them 
that love him. 1 Cor. ii. 9. , 

For now we see through a glass darkly ; but then face to face : 
now I know in part ; but then shall I know even as also I am 
known. 1 Cor. xiii. 12. 

He that soweth to the Spirit shall of the Spirit reap life everlast- 
ing. Gal. vi. 8. 

Henceforth there is laid up for me a crown of righteousness, 
which the Lord, the righteous Judge, shall give me at that 
day ; and not to me only, but unto all them also that love his 
appearing. 2 Tim. iv. 8. 

For so an entrance shall be administered unto you abundantly 
into the everlasting kingdom of our Lord and Saviour Jesus 
Christ. 2 Pet. i. 11. 

Therefore are they before the throne of God, and serve him d&y 
and night in his temple ; and he that sitteth on the throne 
shall dwell among them. They shall hunger no more; nei- 
ther thirst any more ; neither shall the sunlight on them, nor 
any heat. For the Lamb, which is in the midst of the throne, 
shall feed them, and shall lead them unto living fountains of 
water ; and God shall wipe away all tears from their eyes. 
Rev. vii. 15—17. 

And God shall wipe away all tears from their eyes ; and there 
shall be no more death, neither sorrow, nor crying, neither 
shall there be any more pain ; for the former things are pass- 
ed away. Rev. xxi. 4. 

Will all the godly be equally glorified? 

There is reason to think not; but that their blessedness 
will be apportioned to their different degrees of zeal and 
holiness. The lowest degree of bliss in heaven will, how- 
ever, be such, as far to exceed any conceptions w T e can 
possibly form. 

Then he shall reward every man according to Ins works. Matt, 
xvi. 27. 

The servant whose pound gained ten pounds was made ruler 
over ten cities ; while he whose pound gained five pounds 
was made ruler over five cities. Luke xix. 16 — 19. 



AND THE LIFE EVERLASTING. 109 

In my Father's house are many mansions. John xiv. 2. 

There is one glory of the sun, and another glory of the moon, 
and another glory of the stars ; for one star differeth from 
another star in glory. So also is the resurrection of the dead. 
ICor. xv. 41, 42. 

What will be the portion of the wicked ? 

They will be consigned to everlasting shame and punish- 
ment, and will have their dwelling appointed them with 
devils ; by whom, by one another, and by their own con- 
sciences, they will be incessantly tormented, so as to have 
no rest day nor night.* 
He shall burn up the chaff with unquenchable fire. Matt. iii. 

12. Luke iii. 17. 
Fear him, which is able to destroy both soul and body in hell. 
Matt. x. 28. 

These shall go away into everlasting punishment. Matt. xxv. 
46. 

Fear him which hath power to cast into hell. Luke xii. 5. 
The lord of that servant will cut him in sunder, and appoint 

him his portion with unbelievers. Luke xii. 46. 
There shall be weeping and gnashing of teeth. Luke xiii. 28. 
Father Abraham, — send Lazarus, that he may dip the tip of 

his finger in water, and cool my tongue ; for I am tormented 

in this flame. Luke xvi. 24. 

(See the whole parable of Dives and Lazarus, verses 
19—31.) 

He that believeth not the Son, the wrath of God abideth on 
him. John iii: 86. 

And shall come forth ; they that have done evil, unto the resur- 
rection of damnation. John v. 29. . 

God will render unto them that obey not the truth, but obey 
unrighteousness, indignation and wrath, tribulation and an- 
guish, upon every soul of man that doeth evil. Rom. ii. 8, 9. 

He that soweth to the flesh shall of the flesh reap corruption. 
Gal. vi. 8. 

Them that know not God, and that obey not the gospel of our 



* "This, it must be owned," says Archbishop Seeker, "is not explicit- 
ly mentioned in the Creed. And God had rather that we should be moved 
to obey him by love and hope of his favour than by fear of his anger. 
But both motives are implied in this article. For though life in Scrip- 
ture more especially means happiness ; yet its original sense is only con- 
tinuance in beins, whether happy or miserable : and as the wicked are 
raised, and judged, in order to suffer what they have deserved, so they 
must live afterwards for the same purpose."— Lectures on the Catechism, 
p. 155. 

The everlasting punishment of the wicked is also a part of the Scripture 
doctrine respecting "the resurrection of the body." See Dan. xii. 2. 
"Many of them that sleep in the dust of the earth shall awake, some to 
everlasting life, and some to shame and everlasting contempt." See also 
John v. 29, &c. 



110 ON THE RESURRECTION OF THE BODY, &C. 



Lord Jesus Christ, who shall be punished with everlasting de- 
struction from the presence of the Lord, and from the glory 
of his power. 2 Thess. i. 8, 9. 
They shall drink of the wine of the wrath of God, which is 
poured out without mixture into the cup of his indignation ; 
and shall be tormented with fire and brimstone in the presence 
of the holy angels and in the presence of the Lamb ! Rev. 
xiv. 10. 

And the smoke of their torment ascendeth up for ever and ever: 
and they have no rest day nor night. Rev. xiv. 11. 

Cast into the lake of fire and brimstone, and shall be tormented 
day and night for ever and ever. B.ev. xx. 10. 

Will there be degrees of misery among the damned '? ✓ 
Yes : — So Scripture leads us to suppose. But the least 
degree of it will be dreadful beyond conception. 

It shall be more tolerable for the land of Sodom and Gomorrah, 
in the day of judgment, than for that city. Matt. x. 15. 

Wo unto thee, Chorazin ! Wo unto thee, Bethsaida ! it shall 
be more tolerable for Tyre and Sidon at the day of judgment 
than for you. Matt. xi. 21, 22. 

That servant which knew his lord's will, and prepared not him- 
self, neither did according to his will, shall be beaten with 
many stripes. But he that knew not, and did commit things 
worthy of stripes, shall be beaten with few stripes. For unto 
whomsoever much is given, of him shall be much required ; 
and to whom men have committed much, of him they will 
ask the more. Luke xii. 47, 48. 

How dreadful an idea do these passages of Scripture 
give us of the state of the wicked after death! Does it 
not alarm you 1 — Ask ) T ourself, 
Who shall dwell with everlasting burnings ] Isa. xxxiii. 14. 
Remember, that the wrath of God will for ever be the 
wrath to come. 1 Thess. i. 10. 

How awful ! Is it not 
A fearful thing to fall into the hands of the living God. Heb. 

x. 31. 

. Let the terrors of hell alarm you here, lest they torment 
you hereafter. Death, which will irreversibly decide on 
which hand of the Judge you are to appear, is not far from 
you. 

In the place where the tree falleth, there it shall be. Eccl. 

xi. 3.. 

Death will not alter your character. If you live and die 
unholy, you will be raised again unholy. 

It should be the business of our lives to be making pre- 
paration for that great day, by repentance towards God, 
and faith in our Lord Jesus Christ. 
Looking for and hasting unto the coming of the day of God, 



ON THE TRINITY. |U 

wherein the heavens, being on fire, shall be dissolve*, and 
the elements shall melt with fervent heat. 2 Pet. hi. 12.\ 
Let your mind frequently dwell on these import^ 

truths. Follow the example of St. Paul, and be able t v 

say with him, 

I (therefore) exercise myself, to have always a conscience void 
of offence toward God and toward men. Actsxxiv. 16. 

As hell is so dreadful a place, seek earnestly to avoid it, 
and inquire diligently how you may get to heaven. Read 
your Bible, in which the way is fully revealed, and attend 
to the instructions of your minister and teachers, who are 
desirous of explaining it to you. Bless God for the re- 
'demption of mankind by Christ; look to Jesus your fore- 
runner ; rely on the merits of his death ; and follow him 
as your pattern. Heb. xii. 1, 2. 
What docs the word Amen mean ? 

It means truly and its repetition at the end ot the Creed 
expresses our belief in all the articles contained in it. 

When you repeat the Creed, may you ever feel a due 
sense of the importance of the truths it contains, and may 
you always be able to say Amen to it from your hearts. 



CHAPTER VII. 
SUMMARY OF THE CREED. 

ON THE TRINITY. 

What dost thou chiefly learn in these articles of thy belief? 

" First, I learn to believe in God the Father, who hath 
made me and all the world. Secondly, in God the Son, 
who hath redeemed me and all mankind. Thirdly, in 
God the Holy Ghost, who sanctifieth me, and all the peo- 
ple of God." 

What relation do these three Divine Persons bear to us ? 

1st. " God the Father made us, and all the world." 
He hath made all nations of men to dwell on the face of the 
earth. Acts xvii. 26. 
2d. ** God the Son redeemed us and all mankind." 
For thou wast slain, and hast redeemed us to God by thy blood, 
out of every kindred, and tongue, and people, and nation. 
Rev. v. 9. 



ON THE TRINITY. 



jj e )i the propitiation for our sins : and not for ours only, but 
dso for the sins of the whole world. 1 John ii. 2. 
By his one oblation of himself once offered, he has 
made a full, perfect, and sufficient sacrifice, oblation, and 
satisfaction, for the sins of the whole world {Communion 
Service) so that now 
Every one that seeth the Son, and believeth on him, may have 
everlasting life. John vi. 40. 

3d. " God the Holy Ghost sanctifieth all the people ol 
God." 

Because God hath from the beginning chosen you to salvation 
through sanctincation of the Spirit. 2 Thess. ii. 13. 
The character of God has been considered under several 
of those attributes mentioned in Scripture. Let us now 
proceed to inquire, 
Is there more than one God? 

The Gentiles worshipped many ; 
There be gods many and lords many. 1 Cor. viii. 5. 
But these w T ere false gods and idols, the work of men's 
hands. There is but one living and true God. 
The Lord, he is God, there is none else beside him. Deut. iv. 
35. 

The Lord our God is one Lord. Deut. vi. 4. 

The Lord your God is God of gods. Deut. x. 17. 

Who is God, save the Lord 7 Ps. xviii. 31. 

I am the Lord, and there is none else. Isa. xliv. 6. 8 ; xlv. 5, 6. 

xlv. 18. 21 ; xlvi. 9. 
I am the first; I also am the last. Isa. xlviii. 12. 
The Lord our God is one Lord, and there is none other but he. 

Mark xii. 29. 32. 
This is life eternal, to know thee, the only true God. John 

xvii. 3. 

There is none other God but one. 1 Cor. viii. 4. 

To us there is but one God, the Father. 1 Cor. viii. 6. 

One God, and Father of all. Eph. iv. 6. 

But are not Jesus Christ and the Holy Ghost, each of them 
God? 

Yes : and the same Divine attributes are equally as- 
cribed to them as to God the Father. 
Christ — who is over all, God blessed for ever. Rom. ix. 5. 
In him dwelleth all the fulness of the Godhead bodily. Col. 
ii. 9. 

Jesus Christ existed from eternity, he created all things, 
he supports. and sustains all things, he is omnipresent and 
omniscient, and is the object of Divine worship. See 
chapter On the Divinity of Christ, 

He said to his disciples, 



ON THE TRINITY. 

All things that the Father hath are mine. John xvi. 15 \ 
He is Lord of all. Acts x. 36. 
And will be the judge of all. 

To the Holy Ghost, creation, omnipresence, and omni- 
science, are ascribed, and the souls of believers are sancti- 
fied by his gracious influence. He also is God. See 
chapter On the Holy Ghost, 
Thou hast not lied unto men, but unto God. Acts v. 3, 4. 
Now we cannot imagine that a God who is so jealous 
of his own honour, that he has declared, (Isa. xlviii. 11,) 
"I will not give my glory unto another," would give so 
strong testimony in his holy word to the divinity of Jesus 
Christ, and of the Holy Ghost, if they were ereated beings, 
however exalted their nature : we therefore conclude, 
4 that the Father is God, the Son is God, and the Holy 
Ghost is God ; and yet they are not three Gods, but one 
God.' They are three persons in the Godhead, 'none ot 
which is before or after the other, none is greater or less 
than another.' 

How do you prove a plurality in the Godhead ? 
And God said, Let us make man. Gen. i. 26. 
And God said, Behold the man is become as one of us. Gen. 

iii. 22. 

And God said, Let us go down, &c. Gen. xi. 6, 7. 

Whereas they [the Holy One, see verse 13,] commanded. Dan. 

iv. 26. 

And they (the Most High God) took his glory. Dan. v. 18. 20. 

In what passages of Scripture are the Three Persons of the 
Godhead mentioned ? 
The form of benediction appointed to be used by the 
priests under the law, is supposed to allude to the Three 
Persons in the Godhead, 
The Lord bless thee and keep thee — The Lord make his face 
shine upon thee — The Lord lift up his countenance upon 
thee. Num. vi. 24 — 26. 
Holy, Holy, Holy, is the Lord of Hosts. Isa. vi. 3. 
It appears from John xii. 41; Acts xxviii. 25, that this 
adoration was addressed to the Three Persons of the 
Trinity. 

Seek ye out of the book of the Lord — for my mouth it hath 
commanded, and his Spirit, &c. Isa. xxxiv. 16. 

The Lord God and his Spirit hath sent me, (Christ.) Isa. xlviii. 16. 

Baptizing in the name of the Father, and of the Son, and of 
the Holy Ghost. Matt, xxviii. 19. 

That I should be the minister of Jesus Christ to the Gentiles, 
11* 



^£ ON THE TRINITY. 

ministering the gospel of God, that the offering up of the 

Gentiles might be acceptable, being sanctified by the Holy 

Ghost. Rom. xv. 16. 
The grace of the Lord Jesus Christ, and the love of God, and 

the communion of the Holy Ghost. 2 Cor. xiii. 14. 
Through him (Christ) we both have access, by one Spirit, unto 

the Father. Eph. ii. 18. 
The Lord (the Holy Ghost) direct your hearts, into the love of 

God, ana into the patient waiting for Christ. 2 Thess. iii. 5. 
Christ, through the eternal Spirit, offered himself to God. Heb. 

ix. 14. 

Elect, according to the foreknowledge of God the Father, 
through the Snirit, to sprinkling of the blood of Jesus Christ. 
1 Pet i. 2. 

There are three that bear record in heaven, the Father, the 
Word, and the Holy Ghost. 1 John v. -7. 
Divine teaching is ascribed to all the Persons of the 
Godhead. 

They shall be all taught of God. John vi. 45. 
Neither was I taught' it but by the revelation of Jesus Christ, 
Gal. i. 12. 

The Holy Spirit will teach you all tinners. John xiv. 26. 

The divine law is the law of the Trinity. 
It is called the -law of God. Rom. vii. 2 # 
The law of Christ. Gal. vi. 2. 
The law of the Spirit of Life. Rom. viii. 2. 

Sin is an offence against the Trinity. 
You shall not tempt the Lord your God. Deut. vi. 16. 
Neither let us tempi Christ. 1 Cor. x. 9. 
Ye have agreed to tempt the Spirit of the Lord. Acts v. 9. 

The three Persons of the Trinity have fellowship with 
the faithful. 

Our fellowship is with the Father. 1 John i. 3. 
And with his Son Jesus Chrut. 1 John i. 3. 
The communion of the Holy Ghist. 2 Cor. xiii. 14. 
The three Persons of the Trinity are spiritually present 
in the souls of believers. 
God is in you. 1 Cor. xiv. 25. 
Jesus Christ is in you. 2 Cor. xiii. 5. 

The Spirit dwelleth with you. and shall be in you. John xiv. 17. 
There are texts to prove, in the same way, that each 
Person is eternal, true, holy, omnipresent, and the fountain 
of life. 

What gratitude ought we to feel towards God for having 
brought us into existence, and made us capable of so much 
happiness: but above all, for having redeemed us from 
sin and hell by the blood of his only Son, and sent his 
Holy Spirit to sanctify us, and make us fit for eternal glory. 



ON THE TRINITY. 115 

1. Do you believe that " God the Father made you and all the 

world? 1 ' 

Serve him then as dutiful and obedient children. He 
made you that you should live to his glory. 

2. Do you believe that " God the Son redeemed you and all 

mankind?" 

Remember what he paid for your redemption, and con- 
tinue not the slaves of sin. You are not your own, you 
are bought with a price; and pray that all mankind may 
be brought to believe in the Saviour of the world. 

3. Do you believe that " God the Holy Ghost sanctifieth all 

the people of God?" 
Pray that your souls may be enlightened and sanctified 
by his influence, that you may make your calling and elec- 
tion sure. 

And remember, that however true the articles of your 
belief may be, unless your faith in them purines your 
hearts, overcomes the world, and w T orks by love, it will 
profit you nothing. 
Collect — Trinity Sunday. Almighty and everlasting God, who 
hast given unto us thy servants grace, by the confession of a 
true taith, to acknowledge the glory of the eternal Trinity, 
and in the power of the Divine Majesty, to worship the Unity ; 
we beseech thee that thou wouldest keep us steadfast in this 
faith. 

NOTE. 

THE TRINITY. 

The following remarks so well suited to the sacredness of the subject, 
and to the unworthiness of our apprehensions, are from Archbishop 
Seeker : — 

Certainly, in general, it is no contradiction, that things should be in one 
respect the same, and in another different. But the particular and ex- 
plicit notion of this union and this distinction, the word of God hath not 
given us. Whether we are capable of apprehending it, we know not : 
and, therefore, it is no wonder, in the least, that we are incapable of 
forming one to ourselves. For indeed we are incapable of forming clear 
notions concerning thousands of other things, which are unspeakably 
less beyond our reach. All that we can do, therefore, is, to use those 
expressions in relation to it, which either Scripture furnishes, or expe- 
rience has found useful to guard against false apprehensions : for with 
very imperfect ones we must be content. Thus, in speaking of the dif- 
ference of the Son and Spirit from the Father, and from each other, we 
say, with our Bible, that the Son is begotten, and the Spirit proceeds, 
without pretending to know any further, what these two words mean, than 
that each denotes something different from the other : and both some- 
thing different from creation out of nothing. And this distinction giving 
occasion to Scripture to speak of them in somewhat the same manner, as 
of different persons amongst men ; we call them the three persons of the 



116 ON OUR OBLIGATION TO KEEP GOD's LAW. 



Trinity : not at all intending by it to say, that the word person suits them 
in every respect that it suits us : but only to acknowledge, that, as we 
find them thus spoken of, we doubt not but there is some sufficient 
ground for it. And as we find further, that in point of rank, the person 
of the Father is represented as supreme, the Son as subordinate to him, 
the Holy Spirit to both ; and in point of relation to us, creation is ascribed 
peculiarly to the first, redemption to the second, sanctification to the 
third ; and yet, in some sense, each of these things to each : we imitate the 
whole of this, likewise. Still we are very sensible at the same time, that 
many more doubts and difficulties may be raised, almost about every part 
of the doctrine, than God, in his unsearchable wisdom, has given us light 
enough to solve. But we apprehend it is our duty to believe with hu- 
mility and simplicity, what the Scripture hath taught us ; and to be con- 
tentedly ignorant of what it doth not teach us ; without indulging specu- 
lations and conjectures, which will only perplex the subject more, instead 
of clearing it. * And surely it is our duty, aJso, to interpret with candour, 
and use with prudent moderation, whatever well-meant phrases the 
Church of Christ, especially in its earliest days, hath applied to this sub- 
ject; to think on matters, which are both so mysterious in their nature, 
and so hard to be expressed, with great charity of other persons: and for 
ourselves, to keep close with great care to so much as is plain and prac- 
tical. — Seeker's Lectures, p. liO. 



CHAPTER VIII. 
ON THE COMMANDMENTS. 

$ 1. ON OUR OBLIGATION TO KEEP GOD's LAW. 

What was the third thing your Sponsors promised for you ? 

"That I should keep God's holy will and command- 
ments, and walk in the same all the days of my life." 
Tell me how many there are ? 

Ten ; which are otherwise called the law of God. They 
were given to Moses on mount Sinai, written by the finger 
of God on two tables of stone. They contain the sub- 
stance of all that is required of man, and instruct him 
briefly in his duty towards God, and Ms duty towards his 
neighbour. But it is not to be supposed, that the Divine 
commands are so fully revealed in them, as to render the 
rest of God's word unnecessary or unimportant. All Scrip- 
ture is profitable for doctrine, for reproof, for correction, for 
instruction in righteousness ; and the will of God is to be 
sought for throughout the whole Bible. 
Which are they ? 

" The same which God spake in the twentieth chapter 
of Exodus, saying, I am the Lord thy God, who brought 



ON OUR OBLIGATION TO KEEP GOd's LAW. 117 

thee out of the land of Egypt, out of the house of bond- 
age." 

God thus reminded his people of the wonders he had 
wrought for them, in order to display his majesty, and en- 
force "his authority. 

Under what obligations were the children of Israel to keep the 
ten commandments ? 
Because he was " the Lord their God." 
[He said to Abram] I am the Lord that brought thee out of Ur 

of the Chaldees. Gen. xv. 7. 
To be a God unto thee, and to thy seed after thee. Gen. 
xvii. 7. 

I will bring you unto the land concerning the which I did swear : 

— I am the Lord. Exod. vi. 2. 6. 8, 29. 
Ye shall be a peculiar treasure unto me above all people : — and 

ye shall be unto me a kingdom of priests and a holy nation. 

Exod. xix. 5, 6. 
I am the Lord thy God. Exod. xx. 2. 

I am the Lord. Ye shall be holy, for I am holy. Lev. xi. 44 ; 
xix. 2 ; xx. 7. 

All the first-born are mine. I am the Lord. Num. iii. 13. 
Thou hast avouched the Lord this day to be thy God, &c. And 

the Lord hath avouched thee this day to be his peculiar peo- 
ple, &c. Deut. xxvi. 17 — 19. 
Defile not yourselves. I am the Lord your God. Ezek. xx. 7. 
Ye shall know that I am the Lord your God, and none else. 

Joel ii. 27 ; iii. 17. 
He brought them " out of the land of Egypt." 
[Pharaoh was induced by his interference to say,] Get you forth 

from among my people. — And they spoiled the Egyptians. 

Exod. xii. 31—37. 
Ye shall know that the Lord hath brought you out of the land 

of Egypt. Exod. xvi. 6 ; xxix. 46. 
I am the Lord your God, which brought you out of the land 

of Egypt. Lev. xix. 36 ; xxvi. 13. Num. xv. 41. Deut. v. 6; 

xiii. 5. 10. 

Be not afraid — for the Lord thy God is with thee, which 
brought thee up out of the land of Egypt. Deut. xx. 1. 

The Lord our God, he it is, that brought us up and our fathers 
out of the land of Egypt. Josh. xxiv. 17. 

They forsook the Lord God of their fathers, which brought them 
out of the land of Esypt. Judg. ii. 12. 

Thus saith the Lord God of Israel, I brought you up from 
Egypt. Judg. vi. 8. 

It is the Lord — that brought your fathers up out of the land of 
Egypt. 1 Sam. xii. 6. 

Our fathers understood not thy wonders in Egypt; — neverthe- 
less he saved them for his name's sake. Ps. cvi. 7, 8. 

And brought out Israel from among them. Ps. cxxxvi. 11. 

I took them by the hand, to lead them out of the land of Egypt. 
Heb. viii. 9. 



118 ON OUR OBLIGATION TO KEEP GOd's LAW. 

The Lord, having saved the people out of the land of Egypt. 
Jude 5. 

" Out of the house of bondage :" for Pharaoh had made 
them slaves during their residence in his dominions, and 
treated them with the utmost cruelty. 
And the Egyptians made the children of Israel to serve with 

rigour. Exod. i. 13, 14. 
And their cry came up unto God, by reason of the bondage. 
Exod. ii. 23. 

And the Lord said, I have surely seen the affliction of my peo- 
ple which are in Egypt, and have heard their cry,-— for I know 
their sorrows ; and I am come down to deliver them. Exod. 
iii. 7—9. 

And Pharaoh commanded — Ye shall no more give the people 
straw to make brick, as heretofore : let them go and gather 
straw for themselves. Let there be more work laid upon the 
men. Exod. v. 6 — 9. 

I am the Lord, — and I will rid you out of their bondage, &c. 
Exod. vi. 6, 7. 9. 

Remember this day in which ye came — out of the house of bond- 
age. Exod. xiii. 3. 

I am the Lord thy God, which brought thee from the house of 
bondage. Deut. vi. 12 ; viii. 14. 

How much were they bound to serve and please God, 
who had done such great things for them ! His claims on 
their gratitude on this account are frequently adverted to. 
For ask now of the days that are passed, 8cc. whether there hath 
been any such thing as this great thing is, or hath been heard 
like if? he. Or hath God assayed to go and take him a 
nation, from the midst of another nation, by temptations, by 
signs, and by wonders, and by war, and by a mighty hand, 
and by a stretched-out arm, and by great terrors, according 
to all that the Lord your God did for you in Egypt before 
your eyes 1 &c. Know therefore this day, and consider in 
thine heart, that the Lord he is God in heaven above, and upon 
the earth beneath : there is none else. Thou shalt keep there- 
fore his statutes and his commandments, which I command 
thee this day, that it may go well with thee, and with thy 
' children after thee. Deut. iv. 32. 34. 39, 40. 
Do ye thus requite the Lord, O foolish people and unwise ? Is 
not he thy Father that hath bought thee ? hath he not made 
thee, and established thee ] Deut. xxxii. 6. 
Fear the Lord, and serve him in truth with all your heart ; for 
consider how great things he hath done for you. 1 Sam. 
xii. 24. 

They forgat God their Saviour, who had done great things in 
Egypt. Ps. cvi. 21. 

Are these commandments equally binding on us as Chris- 
tians ? 

Think not that I am come to destroy the law or the prophets ; 
I am not come to destroy, but to fulfil. Matt. v. 17. 



ON OUR OBLIGATION TO KEEP GOD's LAW. 119 

We are under unspeakably greater obligations for spi- 
ritual redemption. We have been delivered from spiritual 
bondage, brought out of spiritual dangers and difficulties, 
and admitted to a participation of spiritual blessings ; of 
which the temporary deliverances and blessings experi- 
enced by the Israelites were but types. God has brought 
us out of the galling bondage of sin and Satan ; has pro- 
mised to guide and support us by his Spirit through the 
wilderness of this world ; and to bring us safe at last to 
the heavenly Canaan, which is to be the everlasting inhe- 
ritance of all his chosen people. 

Christ has redeemed us from the power of Satan, by his 
blood. 

He hath visited and redeemed his people. Luke i. 68. 

Being justified freely by his grace, through the redemption that 
is in Christ Jesus. Rom. iii. 24. 

Christ Jesus, who of God is made unto us wisdom, and right- 
eousness, and sanctification, and redemption. 1 Cor. i. 30. 

Christ hath redeemed us from the curse of the law. Gal. iii. 13. 

In whom we have redemption through his blood, the forgiveness 
of sins. Eph. i. 7. Col. i. 14. 

This is a faithful saying, and worthy of all acceptation, that 
Christ Jesus came into the world to save sinners. 1 Tim. 

i. 15. 

Who gave himself a ransom for all. 1 Tim. ii. G. 
Who gave himself for us, tiiat he might redeem us from all ini- 
quity, &c. Tit: ii. 14. 
Having obtained eternal redemption for us. Heb. ix. 12. 
Ye were not redeemed with corruptible things — but with the 

precious blood of Christ. 1 Pet. i. IS, 19. 
Thou hast redeemed us to God by thy blood. Rev. v. 9. 
We were " tied and bound by the chain of our sins ;" 
and " the pitifulness of his great mercy has loosed us," 
throwing open the prison doors, and giving liberty to the 
captives. 

Thou hast loosed my bonds. I will offer to thee the sacrifice 

of thanksgiving. Ps. cxvi. 16, 17. 
He led captivity captive. Eph. iv. 8. 

That they may recover themselves out of the snare of the 
devil, who are taken captive by him at his will. 2 Tim. 

ii. 26. 

He has not only "delivered us from evil," but put us 
into the possession of good unspeakable, and sent his Spi- 
rit to sanctify us, and cause us to profit by all his mercies. 
Ye w r ere sometimes darkness, but now are ye light in the Lord. 
Eph. v. 8. 

Who hath delivered us from the power of darkness, and hath 
translated us into the kingdom of his dear Son. Col. i. 13. _ 



120 



ON OUR OBLIGATION TO KEEP GOD'S LAW. 



Jesus Christ who hath abolished death, and hath brought life and 
immortality to light through the gospel. 2 Tim. i. 10. 

Who hath called you out of darkness into his marvellous light. 
1 Pet. ii. 9. 

These things surely call for our highest gratitude ; — a 
gratitude not only to be acknowledged with our lips, but 
felt deeply in our hearts, and shown forth in our lives, by 
obeying him in all things, and by loving him supremely. 
Beloved, if God so loved us, we ought also to love one another. 
1 John iv. 11. 

May we as much exceed the Israelites of old, in love 
and obedience, as we do in blessings ! 

Go home to thy friends, and tell them how great things the Lord 
hath done for thee. Mark v. 19. Luke viii. 39. 

I beseech you, therefore, brethren, by the mercies of God, that 
ye present your bodies a living sacrifice, holy, acceptable 
unto God, which is your reasonable service. Rom. xii. 1. 

Ye are not your own. For ye are bought with a price ; there- 
fore glorify God in your body, and in your spirit, which are 
God's. 1 Cor. vi. 19, 20. 

He that despised Moses' law died without mercy under two or 
three witnesses ; of how much sorer punishment, suppose 
ye, shall he be thought worthy, who hath trodden under foot 
the Son of God, and hath counted the blood of the covenant, 
wherewith he was sanctified, an unholy thing, and hath done 
despite unto the Spirit of grace 1 Heb. x. 28, 29. 

Under what circumstances was the Law, or the Ten Com- 
mandments, given ? 
The people were sanctified, bounds were set to the mount. 

Exod. xix. 10—13. 
There were thunders and lightnings, &c. and the mount quak- 
ed greatly. Exod. xix. 16 — 18. 
The people saw the thunderings, and the lightnings, &c. Exod. 
xx. 18. 

Ye are not come unto the mount that might be touched, &c. 
Heb. xii. 18, 19. 21. 

The Lord came down upon mount Sinai. Exod. xix. 20. 

And the Lord said unto Moses, Come up to me into the mount, 
and be there : and I will give thee tables of stone, and a law, 
and commandments which I have written ; that thou may est 
teach them. Exod. xxiv. 12. 

And the tables were the work of God, and the writing was the 
writing of God, graven upon the tables. Exod. xxxii. 16. 

And Moses cast the tables out of his hands, and brake them be- 
neath the mount. Exod. xxxii. 19. 

And the Lord said unto Moses, Hew thee two tables of stone, 
like unto the first ; and I will write upon these tables the 
words that were in the first tables, which thou brakest. — And 
he wrote upon the tables the words of the covenant, the ten 
commandments. Exod. xxxiv. 1. 28. 
- Thus we see a solemn preparation was made for this 



ON OUR OBLIGATION TO KEEP GOD'S LAW. 121 



great event, and the giving of the law was attended with 
the most awful and impressive circumstances. We ought 
also to be seriously prepared, when we come to wait be- 
fore God in his ordinances, and to receive the law from 
his mouth. 

The same God now speaks the same words to you which 
he did to the children of Israel from Sinai. Hear him re- 
verently, and obey him in- all things. The Israelites had 
them written on tables of stone; but God has promised his 
people, in' these latter days, to write them on the fleshy 
tables of the heart. 
I will put my law in their inward parts, and write it in their 

hearts. Jer. xxxi. 33, 34. Heb. x. 16. 
What is required of us in these commandments? 

Love to God and man. 
And now, Israel, what doth the Lord thy God require of thee, 
but to fear the Lord thy God, to walk in all his ways, and to 
love him, to serve the Lord thy God with all thy heart, and 
with all thy soul ; to keep the commandments of the Lord, 
and his statutes'/ Deut. x. 12, 13. 
What doth the Lord require of thee, but to do justly, and 
to love mercy, and to walk humbly with thy God] Mic. 
vi.8. 

Thou shalt love the Lord thy God with all thy heart, and with 
all thy soul, and with all thy mind. This is the first and great 
commandment. And the second is like unto it, Thou shalt 
love thy neighbour as thyself. On these two commandments 
hang- all the law and the prophets. Matt. xxii. 37. 40. Mark 
xii. 28. 33. Luke x. 27. 
If a man love me, he will keep my words. John xiv. 23. 
Love is the fulfilling of the law. Rom. xiii. 10. 
The love of Christ constraineth us. 2 Cor. v. 14. 
All the law is fulfilled in one word, even in this, Thou shalt love 

thy neighbour as thyself. Gal. v. 14. 
The end of the commandment is charity. 1 Tim. i. 5. 
If ye fulfil the royal law according to the Scripture, Thou shalt 
love thy neighbour as thyself, ye do well. James ii. 8. 
Our Lord said, it was his meat to do his Father's will, 
(John iv. 34,) and David could say, " Thy law is better 
to me than thousands of gold and silver." Psalm cxix. 72. 
.When our souls are filled with love, we shall not be 
disposed to complain of hardships and restraints in the 
commandments of God, nor try how far we may ven- 
ture towards the verge of sin, (which is the transgres- 
sion of the law,) without actually committing it : but ac- 
counting his yoke easy and his burden light, we shall feel 
a pleasure in submitting even to the most restrictive of 
12 



122 ON OUR OBLIGATION TO KEEP GOD's LAW. 

them, and labour continually to work the works of God. 
And 

This is the work of God that ye believe on him whom he hath 
sent. John vj. 28, 29. 

Have you thus obeyed all the commandments of the 
law, and felt this faith working in you by love ] Judge 
yourselves, that you be not judged of the Lord. 
Can man in his natural state thus love God and keep his 
commandments ? 
No : he must be brought out of his natural state into a 
state of grace, and obtain strength from above, to do that 
which he cannot do of himself. 
No man can serve two masters: for either he will hate the 
one, and love the other, or else he will hold to the one, and 
despise the other. Matt. vi. 24. Luke xvi. 1 3. 
Me [the world] hateth, because I testify of it, that the works 

thereof are evil. John vii. 7. 
If God were your Father, ye would love me. John viii. 42. 
The lusts of your father, ye will do. John viii. 44. 
Because ye are not of the world, but I have chosen you out of 

the world, therefore the world hateth you. John xv. 19. 
The love of God is shed abroad in our hearts by the Holy Ghost, 

which is given unto us. Rom. v. 5. 
The carnal mind is enmity against God ; for it is not subject to 
the law of God, neither indeed can be. So, then, they that 
are in the flesh cannot please God. Rom. viii. 7, 8. 
The natural man receiveth not the things of the Spirit of God : 
for they are foolishness unto him ; neither can he know them, 
because they are spiritually discerned. 1 Cor. ii. 14. 
If any man love not the Lord Jesus Christ, let him be Anathe- 
ma Maran-atha. 1 Cor. xvi. 22. 
Not that we are sufficient of ourselves to think any thing as of 

ourselves ; but our sufficiency is of God. 2 Cor. hi. 5. 
As then he that was born after the flesh persecuted him that 

was born after the Spirit, even so it is now. Gal. iv. 29. 
Now the works of the flesh are manifest, which are these, &c. 
Gal. v. 19. 

By nature the children of wrath, even as others. Eph. ii. 3. 
Ye yourselves are taught of God to love one another. 1 Thess. 
iv. 9. 

If any man love the world, the love of the Father is not in 

him. 1 John ii. 15. 
In this the children of God are manifest, and the children of 

the devil; whosoever doeth not righteousness, is not of God ; 

neither he that loveth not his brother. 1 John hi. 10. 
Love is of God ; and every one that loveth is born of God, and 

knovveth God. He that loveth not, knoweth not God ; for 

God is love. 1 John iv. 7, 8. 

Did ever any man keep all the commandments ? 

None but Jesus. There is not a day nor an hour but we 



ON OUR OBLIGATION TO KEEP GOD's LAW. 123 

break them, if left to ourselves. Tt is only by loving God, 
that we can be enabled to keep his law. — Have you obeyed 
the commandments by loving God ] 

Can any man be saved by the works of the law ? 

No : the law requires perfect obedience ; " This do and 
thou shalt live and no works of curs can be perfect in 
the sight of God. 
All our righteousnesses are as filthy rags. Isa. Ixiv. 6. 
By the deeds of the law there shall no flesh be justified in his 

sight. Rom. iii. 20. 
A man is not justified by the works of the law, but by the faith 
of Jesus Christ. If righteousness came by the law, then 
Christ is dead in vain. Gal. ii. 16 — 21. 
That no man is justified by the law in the sight of God, it is 

evident ; for. the just shall live by faith. Gal. iii. 11. 
The Scripture hath concluded all under sin, that the promise by 
faith of Jesus Christ might be given to them that believe. 
Gal. iii. 22. 

By grace are ye saved, through faith. Eph. ii. 8. 

Not of works, lest any man should boast. Eph. ii. 9. 

Not by works of righteousness which we have done, but accord- 
ing to his mercy he saved us. Tit. iii. 5, 

Whosoever shall keep the whole law, and yet offend in one 
point, he is guilty of all. James ii. 10. 

The law not only regards outward actions, but reaches 
to the thoughts and intents of the heart. 

Thy commandment is exceeding broad. Ps. cxix. 96. 

Whosoever is angry with his brother without a cause, shall be 
in danger of the judgment. Matt. v. 22. 

Whosoever looketh on "a- woman to lust after her, hath com- 
mitted adultery with her already in his heart. Matt. v. 28. 

Every idle word that men shall speak, they sha'l give account 
thereof in the day of 'judgment. Matt. xii. 36. 

The law is spiritual. Rom. vii. 14. 

What then is the use of the law? 

1. It shows us the nature of God. The law, like him, 
is holy. 

The commandment is a lamp; and the law is light; and re- 
proofs of instruction are the way of life. Prov. vi. 23. 

The law is holy, and the commandment holy, and just, and 
good. Rom. vii. 12. 

2. It shows us our state as sinners, by detecting and 
making known to us our sins. 

By the law is the knowledge of sin. Rom. iii. 20. 
Where no law is, there is no transgression. Rom. iv. 15. 
The law entered that the offence might abound. Rom. v. 20. 
I had not known sin, bat by the law. Rom. vii. 7. 

3. It shows our need of a Saviour. 



124 



ON THE FIRST COMMANDMENT. 



The wrath of God is revealed from heaven against all ungodli- 
ness and unrighteousness of men. Rom. i. 18. 

As many as are of the works of the law, are under the curse. 
Gal. iii. 10. 

The law was our schoolmaster to bring us unto Christ. Gal. iii. 24. 

4. It is designed to be the rule of our conduct. 
According to the sentence of the law which they shall teach 

thee, and according to the judgment which they shall tell 
thee, thou shalt do : thou shalt not decline from the sentence 
which they shall show thee, to the right hand nor to the left. 
Deut. xvii. 11. 

5. It is intended to try our love. 

If ye love me keep my commandments. John xiv. 15. 
He that hath my commandments, and keepeth them, he it is 
. that loveth me. John xiv. 21. 

If the love of Christ were always in oar hearts, we 
should not be so continually sinning as we are. If we at 
all times felt a sense of what he has done and suffered for 
us, of the misery from which he has saved us, and of the 
happiness to which he has procured us a title, we should 
not so often grieve and insult him, by doing what is so 
offensive to him. 
2d Collect, Evening Prayer. — Grant that our hearts may be set 

to obey thy commandments. 
Litany. — That it may please thee to give us a heart diligently 

to live after thy commandments. 
4th Sundjy after Easter. — Grant that thy people may love the 

thing which thou commandest. 
1st Sunday after Trin ity. — That in keeping thy commandments, 

we may please thee both in will and deed. 
11/4 Sunday after Trinity. — -Grant that we, running the way 
of thy commandments, may obtain thy gracious promises. 



ON THE COMMANDMENTS. 

§ 2. THE FIRST COMMANDMENT. 

What is the first Commandment ? 

Thou shalt have none other gods but me — (before me.) 

This commandment is placed first, because our obedi- 
ence to all the rest depends upon it: and observe, that it 
is addressed to each person individually, — 44 Thou shalt 
have," &c. 

Whit is forbidden in this Commandment 7 

1. It forbids our forming any conceptions of God dif- 
ferent from those discoveries which he has made of himself 
in the Bible. 



ON THE FIRST COMMANDMENT. 



125 



Some men (the Psalmist calls them fools) say, There is 
no God. Ps. xiv. 1. 

Others seem to fancy he is such an. one as themselves. 
Ps. 1. 21. 

Some men have denied the doctrine of the Trinity, that 
there are three persons in the one God. 

Others have denied the divinity of Christ. 2 Pet. ii. 1. 

And others again have denied the influences of the Spi- 
rit. Heb. x. 29. 

Many have thought God to be all mercy. 

And others have imagined him to be all justice. 

Too many worship God with their lips, while their 
hearts are far from him ; or they pray to God without ex- 
pecting to be heard only through the intercession of Jesus 
Christ. 

Whereas we can know nothing of God, except as he is 
revealed to us in the face of Jesus Christ. 

Some have denied the way of salvation by faith in 
Christ. To wit, that God was in Christ, reconciling the 
world unto himself, not imputing their trespasses unto 
them. 2 Cor. v. 19. 

In short, men, following their own vain imaginations, 
and refusing to be guided by the light of revelation, have 
formed the strangest and most absurd notions of the Su- 
preme Being. But if we attend to the discoveries made 
of him in the Bible, we shall be in no danger of forming 
wrong conceptions of him. His character and attributes 
are there clearly and fully described and illustrated. Mo- 
ses describes him as 
Glorious in holiness, fearful m praises, doing wonders. Exod. 
xv. 11. 

He proclaimed his name to Moses, as 
The Lord, the Lord God, merciful and gracious, long-suffering, 
and abundant in goodness and truth. Exod. xxxiv. 6. 

His attributes have been considered before, (see Chap- 
ter VI.) and may be divided into 

Natural — which consist in his being Eternal, Infinite, 
Omnipresent, Omniscient, and Omnipotent. 

Negative — which refer to him as Unchangeable, Invisi- 
ble, Unsearchable, Irresistible, and Unequalled. 

Moral— -which reveal him to us as Holy, Just, Good, 
12* 



126 



ON THE FIRST COMMANDMENT. 



Merciful, True, Long-suffering, Jealous, Wise, Faithful, 

and as " Love." 

How precious is such a God to the good man! How 
terrible must he be to the wicked ! Indeed, they cannot 
but see that such a God must be against them, and there- 
fore they endeavour to deceive themselves as to his charac- 
ter and attributes, saying, 
I shall have peace, though I walk in the imagination of mine 

heart, to add drunkenness to thirst. Deut. xxix. 19. 
How doth God know 1 And is there knowledge in the Most 
High'? Ps.lxxiii.il. 
Men dislike the holy character and spiritual worship of 
the true God, and therefore set up for themselves such 
gods as suit their own taste, and ascribe to them the glory 
of the divine attributes, and seek from them those bless- 
ings which God alone can give. Thus idolatry entered the 
world, and soon became general. In many countries, at 
this day, the natives worship the sun, moon, and stars, and 
bow down to idols, the works of men's hands. The Jews 
were much given to idolatry. 
According to the number of thy cities were thy gods, Judah. 
Jer. xi. 13. 

Besides the golden calves, (2 Kings x. 29,) we read in 
the Scriptures of many other gods among the heathen 
nations. 

Baalberith, Judg. viii. 33. Baalim, Judg. x. 10. Dagon, 1 Sam. 
v. 7. Aahtoreth Milcom, 1 Kings xi. 5. Molech Chemosh, 

1 Kings xi. 7. Baal-zebub, 2 Kings i. 2. Rimmon, 2 Kings 
v. 18. Succoth-benofh, 2 Kings xvii. 30. Nergal, Ashima, 

2 Kings xvii. 30. Nibhaz, Tartak, 2 Kings xvii. 31. Adram- 
rnelech, 2 Kings xvii. 31. Anammelech, 2 Kings xvii. 31. Nis- 
roch, Isa. xxxvii. 38. Bel, Nebo, Isa. xlvi. 1. Queen of Heaven, 
Jer. xliv. 17. Merodach, Jer. 1, 2. Tammuz, Ezek. viii. 14. 
Baal-peor, Hos. ix. 13. Host of Heaven, Acts vii. 42. Rem- 
phan, Acts vii. 43. Jupiler, Mevcurius, Acts xiv. 12. Mars, 
Acts xvii. 22. Diana, Acts xix. 34. 

I am the Lord, that is my name ; and my glory will I not give 
to another : neither my praise to graven images. Isa. xlii. 8. 
How thankful ought we to be that we know the true 
God ! Our ancestors were once idolaters, like the rest of 
the ignorant heathen. 
But now, in Christ Jesus, ye, who sometimes were far off, are 
made nigh by the blood of Christ. Eph. ii. 13. 
Bless God for your present advantages, and be anxious 
to extend them by means of Missionary and Bible Socie- 
ties, &c. to those who do not yet enjoy them. 



ON THE FIRST COMMANDMENT. 



127 



This commandment forbids our loving any being more 
than, or in comparison with, God, so as to be induced to 
act contrary to his command, in order to please ourselves 
or others ; to avoid the displeasure of our fellow creatures ; 
or to prevent some inconvenience to ourselves. God alone 
is an object deserving our love ; and he only is able to 
satisfy our capacity of happiness. Yet 
The Proud Man makes an idol of self; and 
God resisteth the proud. 1 Pet. v. 5. 

The Revengeful invades God's prerogative, who says, 
To me belongeth vengeance and recompense. Deut. xxxii. 35. 
Vengeance is mine : I will repay, saith the Lord. Rom. xii. 19. 
Vengeance belongeth unto me: I will recompense, saith the 
Lord. Heb. x. 30. 
The Covetous Man makes a God of his wealth. 
Covetousness, which is idolatry. Eph. v. 5. Col. iii. 5. 
This is the man that made not God his strength ; but trusted 
in the abundance of his riches. Ps. Iii. 7. 
The Sensual Man makes a God of his appetites. 
Whose god is their belly. Phil. iii. 19. 
Men shall be lovers of their own selves. 2 Tim. iii. 2. 
Lovers of pleasure more than lovers of God. 2 Tim. iii. 4. 
Parents idolize their children, and the same sort of 
idolatry prevails in various relations of life. Men in va- 
rious ways 

Worship and serve the creature more than the Creator. Rom.i. 25 
They forsake the fountain of living waters, and hew them out 

cisterns, broken cisterns, that can hold no water. Jer. ii. 13. 
Asking counsel or information from persons pretending to be 

witches, and to have dealings with " familiar spirits." • Lev. ■ 

xx. 6. 

Inordinate love of things below is idolatry. 
Love not the world, neither the things of the world. 1 John ii. 15. 
Ye cannot serve God and mammon. Matt. vi. 24. 
We serve mammon when our thoughts are so taken up 
with worldly concerns, that we neglect our duty to God. 
What does this Commandment require of us? 

1. To know God, i. e. to make ourselves acquainted 
with the divine character as revealed in the Scriptures. 
And thou, Solomon, my son, know thou the God of thy 

father, &c. 1 Chron. xxviii. 9. 
Acquaint now thyself with him. Job xxii. 21. 
Let him that glorieth, glory in this, that he understandeth and 

knoweth me. Jer. ix. 24-. 
Then shall we know, if we follow on to know the Lord. Hos. 
vi. 3. 

Search the Scriptures; — they are they which testify of me. 
John v. 39. 



128 



ON THE FIRST COMMANDMENT. 



If ye know these things, happy are yc if ye do them. John 
xm. 17. 

This is life eternal, that they might know thee, the only true 
God. John xvii. 3. 

Some have not the knowledge of God. 1 Cor. xv. 34. 

God, who commanded the light to shine out of darkness, hath 
shined in our hearts, to give the light of the knowledge of 
the glory of God in the face of Jesus Christ. 2 Cor. iv. 6. 

Taking vengeance on them that know not God. 2 Thess. i. 8. 

And hereby we do know that we know him ; if we keep his 
commandments. He that saith, I know him, and keepeth 
not his commandments, is a liar, and the truth is not in him. 
1 John ii. 3, 4. 

2. In consequence of this knowledge, we are 11 to believe 
in him" 

Believe in the Lord your God, -so shall ye be established ; be- 
lieve his prophets, so shall ye prosper. 2 Chron. xx. 20. 

Repent and believe the gospel. Mark i. 15. 

Lord, I believe : help thou my unbelief. Mark ix. 24. 

He that believeth and is baptized shall be saved, but he that be- 
lieveth not shall be damned. Mark xvi. 16. 

He that believeth on the Son hath everlasting life. John iii. 36* 

He that believeth on me, believeth on him that sent me. John 
xii. 44. 

Ye believe in God, believe also in me. John xiv. 1. 
Believe on the Lord Jesus Christ, and thou shalt be saved. Acts 
xvi. 31. 

Whosoever believeth on him, shall not be ashamed. * Rom. 
ix. 33. 

With the heart man believeth unto righteousness. Rom. x. 10. 
Faith, which worketh by love. Gal. v. 6. 

We are not of them who draw T back, unto perdition ; but of them 
that believe to the saving of the soul. Heb. x. 39. 

Without faith it is impossible to please him : for he that cometh 
to God must believe that he is, and that he is a rewarder of 
them that diligently seek him. Heb. xi. 6. 

The reason why God is not believed in, is, that he is 
not known. 

How then shall they call on him in whom they have not believ- 
ed 1 and how shall they believe in him of whom they have 
not heard? Rom. x. 14. 

What does this Commandment further require of us? 

3. "To fear him." 

All men fear God ; the w 7 icked with a slavish fear, the 
consequence of guilt; the good with a filial fear, consist- 
ing of a holy affection or gracious habit wrought in the 
soul by God, w T hereby it is inclined and enabled to obey 
his commandments. 
O that there were such an heart in them that they would fear 
me, &c. Deut v. 29. 



ON THE FIRST COMMANDMENT. 129 

That thou mayest fear this glorious and fearful name, the Lord 

thy God. Deut. xxviii. 58. 
There is no fear of God before his eyes. Ps. xxxvi. 1. Rom 

iii. 18. 

Let him be your fear. Isa. viii. 13. 

I will forewarn you whom ye shall fear : fear him which hath 
power to cast into hell. Matt. x. 28. Luke xii. 5. 

4. "To love the Lord with all my heart, and with all 
my mind, and with all my soul, and with all my strength." 

Thou shalt love the Lord thy God, &c. Deut. vj. 5. Matt. xxii. 

37. Mark xii. 30. Luke x. 27. - 
What doth the Lord thy God require of thee, but to fear the 

Lord thy God, to walk in all his wavs, and to love him, &c. 

Deut. x. 12. 

Take diligent heed — to love the Lord your God. Josh. xxii. 5. 
O love the Lord, all ye his saints. Ps. xxxi. 23. 
If any man love not the Lord Jesus Christ, let him be Anathe- 
ma Maran-atha. 1 Cor. xvi. 22. 
This is the love of God, that we keep his commandments. 

1 John v. 3. 

Keep yourselves in the love of God. Jude21. 

Why should we love God ? 
God is love. 1 John iv. 16. 

We love him, because he first loved us. 1 John iv. 19. 
Of the love which he bore to us, even while we were 
yet sinners, he has given us a most astonishing and affect- 
ing proof. 

For God so loved the world, that he gave his only begotten Son, 
that whosoever believeth in him should not perish, but have 
everlasting life. John iii. 16. 

Make the best return you are able to your Heavenly 
Father for this his unspeakable gift, and pray, "that you 
may perfectly love him, and worthily magnify his holy 
name." 

5. " To put my whole trust in him." 
Put your trust in the Lord. Ps. iv. 5. 

He that trusteth in the Lord, mercy shall compass him about. 
Ps. xxxii. 10. 

Trust in the Lord with all thine heart. Prov. iii. 5. 
Trust ye in the Lord for ever. Isa. xxvi. 4. 
Let him trust in the name of the Lord, and stay upon his God. 
Isa. 1. 10. 

Cursed be the man that trusteth in man, &c, and whose heart 
departeth from the Lord. — Blessed is the man that trusteth 
in the Lord, fcc. Jer. xvii.5 — 8. 

6. To submit to him as our highest Lord. 

It is the Lord ; let him do what seemeth him good. 1 Sam. 
iii. 18. 

Behold, here am I, let him do to me as seemeth good unto him. 

2 Sam, xv. 26. 



130 



ON THE FIRST COMMANDMENT. 



The Lord gave, and the Lord hath taken away; blessed be the 

name of the Lord. Job i. 21. 
Good is the word of the Lord which thou hast spoken. Isa. 

xxxix. 8. 

Take my yoke upon you, and learn of me : and ye shall find 
rest unto your souls. Matt. xi. 29. 

Father, if thou -be willing, remove this cup from me ; neverthe- 
less, not my will, but thine be done. Luke xxii. 42. 

As I live, saith the Lord, every knee shall bow to me, and every 
tongue shall confess to God. Rom. xiv. 11. 

Shall we not be in subjection unto the Father of Spirits, and 
- live] Heb.xii.9. 

Submit, yourselves, therefore, to God. James iv. 7. 

7. To esteem him as our chief good. 

As the hart panteth after the water brooks, so panteth my soul 
after thee, O God. My soul thirsteth for God, for the 
living God : when shall I come and appear before God ? 
Ps. xlik 1,2. 

Whom have I in heaven but thee? And there is none upon 
earth that I desire besides thee. Ps. lxxiii. 25. 

For who in the heaven can be compared unto the Lord 1 Who 
amons the sons of the mighty can be likened unto the Lord ! 
Ps. lxxxix. 6. 

My soul thirsteth after thee, as a thirsty land. Ps. cxliii. 6. 

The kingdom of heaven is like a merchantman, who sold all 
he had, and bought the pearl of great price. Matt. xiii. 45, 46. 

Yea, doubtless, and I count all things but loss for the excellen- 
cy of the knowledge of Christ Jesus my Lord, &c. Phil. 
iii.S. 

8. To seek his glory as our highest aim. 
Whatsoever ye do,7io all to the glory of God. 1 Cor. x. 31. 
And whatsoever ye do, in word or deed, do all in the name of 

the Lord Jesus. Col. iii. 17. 

Remember how very broad is this commandment, and 
how spiritual is the obedience it requires. It not only for- 
bids you to kneel and pray to idols, like the ignorant hea- 
then, but it demands a full and unreserved surrender of the 
heart and soul to the true God. You break it every time 
you fix your affections on any object more than on him. 
See that you give not his glory to another. Isa, xlii. 8. 
Litany. — That it may please thee to give us a heart to love and 

fear thee, and diligently to live after thy commandments. 
Zd Sunday after Trinity. — Make us to have a perpetual fear 

and love of thy holy name. 
6th Sunday after Trinity. — Pour into our hearts such love 
toward thee, that we, loving thee above all things, may ob- 
tain thy promises, which exceed all that we can desire. 
14//* Sunday after Trinity. — Make us to love that which thou 
dost command. 



ON THE SECOND COMMANDMENT, 



131 



ON THE COMMANDMENTS. 



§ 3. SECOND COMMANDMENT. 

'What is the second Commandment ? 

" Thou shalt not make to thyself any graven image, nor 
the likeness of any thing that is in heaven above, or in the 
earth beneath, or in the water under the earth : Thou shalt 
not bow down to them, nor worship them : for I the Lord 
thy God am a jealous God, and visit the sins of the fathers 
upon the children, unto the third and fourth generation of 
them that hate me, and show mercy unto thousands in 
them that love me and keep my commandments." 

Wherein does the second Commandment differ from the first? 

The first commandment teaches us whom we are to wor- 
ship ; the second the manner in which that worship is to, 
be expressed. 

What does this Commandment forbid? 

1. It forbids worshipping God by means of images, or 
in any other way not authorized by God's word ; this being 
superstition and' will worship. 
Thou shalt make thee no molten gods. Exod. xxxiv. 17. 
Turn ye not unto idols, nor make to yourselves molten gods. 
Lev. xix. 4. 

Ye shall make you no idols, nor graven image. Lev. xxvi. 1. 
Ye saw no manner of similitude, &c, lest thou shouldest be 

driven to worship them. Deut t iv. 15: — 19. 23—25. 
Cursed be the man that maketh any graven or molten image, 

Deut. xxvii. 15. 

This thing became a sin, viz. worshipping the golden calves set 

up by Jeroboam. 1 Kings xii. 28. 30. 
They moved him to jealousy with their graven images. Ps. 

lxxviii. 58. 

Confounded be all they that serve graven images. Ps. xcvii. 7. 

They that make idols are like unto them. Ps. cxv. 4 — 8. 

To whom will ye liken God 1 Isa. xl. IS ; xlvi. 5 — 8. 

My glory will 1 not give to another, neither my praise to graven 

images. Isa. xlii. 8. 17. 
A deceived heart hath turned him aside, viz. the worshipper of 

idols. Isa. xliv. 9 — 20. 
The portion of Jacob is not like them. Jer. x. 3 — 9. 14 — 16. ^ 
We ought not to think that the Godhead is like unto gold or 

silver, graven by man's device. Acts xvii. 29. 
They changed the glory of the uncorruptible God into an image 

made like unto birds and beasts, &c. Rom. i. 23. 



132 



ON THE SECOND COMMANDMENT. 



It was one of the temptations of our Lord by Satan, to 
break this commandment. 

A1I Matt Se i7 1 9 1 1 thCe ' if th ° U WiU fa " d0Wn and worshi P me - 
Any pretended representation of the Deity is an affront 
to the person of Christ, who is the only adequate "imacre 
of the invisible God." Col. i. 15. 8 
The brightness of his glory, and the express image of his r>er- 
son. Heb. i. 3. . 

The worship of saints and angels as mediators, robs 
Christ of his glory; for there is but one mediator between 
God and men, the man Christ Jesus. 1 Tim. ii. 5. 
Let no man beguile you of your reward in a voluntarily humi- 
lity and worshipping of angels. Col. ii. 18.23. 
If any worship the beast and his image, he shall drink of the 

wine of the wrath of God. Rev. xiv. 9, 10. 
See thou worship me not — I am thy fellow servant. Rev. 
xix. 10. 

Praying to departed saints is discouraged by the parable 
of Dives and Lazarus. Luke xvi. 20 — 29. 

Though this commandment expressly forbids the mak- 
ing of images for the purpose of worshipping them, it does 
not forbid us to make them for other purposes. God him- 
self ordered golden images of cherubim to be placed over 
the mercy-seat in the Jewish tabernacle. 

Roman Catholics omit the second commandment in 
many of their Catechisms, &c, and it is impossible to 
reconcile it with their worship of images and adoration of 
saints.* — He is an idolater that prays to any saint or 
angel ; for by so doing he gives them the honour due to 
God alone. 



* Roman Catholics consider the second commandment as only a part 
of the first, and in many Catechisms for popular use it is omitted under 
the pretext that a general view of each commandment is sufficient for 
children, and that the first exhibits the essential part of both. The temp- 
tation to this method of taking away from the commandments of God, 
arises obviously from the extensive prevalence of image worship in the 
Church of Rome, which is rebuked by the second commandment. In 
order to complete the number of ten commandments, which is reduced 
to nine by this blending of the first and second, the tenth commandment 
is made into two. " They might as well," Seeker remarks, " have divided 
it into six or seven." ,The Scriptures divide the law into ten command- 
ments, (Exod. xxxiv. 28. Deut. iv. 13 ; x.4 ;) and the nature of the subjects 
to which they refer seems obviously to point out the proper division. 
The difference in this respect, although important, is not of so much 
importance as the use which is made of this arrangement of the Church 
of Rome, in preventing a due sense of the obligation of the second com- 
mandment. 



ON THE SECOND COMMANDMENT. 



133 



Little children, keep yourselves from idols. 1 John v. 21. 

2. All hypocrisy and formality in our devotions. 
This people (hypocrites) honoureth me with their lips, but their 

heart is far from me. Matt. xv. 8. Mark vii. 6. 
What does this Commandment require ? 

1. It commands us " to worship" God in spirit and truth, 
with such holy dispositions as are produced by his Spirit, 
trusting in the merits and mediation of our Saviour Jesus 
Christ. 

The Lord shall ye fear, and him shall ye worship. 2 Kings 
xvii. 36. 

Worship the Lord in the beauty of holiness. 1 Chron. xvi. 29. 
Ps. xxix. 2. 

Worship at his footstool, for he is holy. Ps. xcix. 5. 9. 

Thou shalt worship the Lord thy God, and him only shalt thou 

serve. Matt. iv. 10. 
The true worshippers shall worship the Father in spirit and in 

truth. John iv. 23, 24. 
If any man be a worshipper of God, and doeth his will, him 

he heareth. John ix. 31. 
We are the circumcision, which worship God in the Spirit. Phil. 

hi. 3. 

We have an example of an acceptable worshipper in 
The woman of Canaan. Matt. xv. 25. 

Hannah, 1 Sam. i. 9. 19. Simeon, Luke ii. 25. Cornelius, Acts 
x. 1, 2. 

Strive to imitate their fervency, and whenever you draw 
near to worship him, endeavour to feel his presence, for 
(Psalm cxxxix.) he sees and knows every thing. Try to 
get a sense of the greatness and number of your wants, 
and of the power and grace of Christ. Having thus 
suitable thoughts of God, worship him sincerely, with the 
most fervent affections, and profound reverence of his infi- 
nite majesty. 

Every thing relating to the outward worship of God is 
implied ; and we ought to make use of the most decent 
attitudes, both in public and private worship. 

Jesus kneeled down and prayed. Luke xxii. 41. 

Stephen kneeled down, and cried, &c. Acts vii. 60. 

What does this Commandment further require of us ? 

2. "To give him thanks." 

Offer unto God thanksgiving. Ps. 1. 14. 

Be thankful unto him. Ps. c. 4. 

Giving thanks always for all things. Eph. v. 20. 

By prayer and supplication, with thanksgiving, &c. Phil. iv. 6. 

And be ye thankful. Col. iii. 15. 

Watch in the same (viz. prayer) with thanksgiving. Col. iv. 2. 



134 



ON THE SECOND COMMANDMENT. 



The unthankful are the unholy. 2 Tim. iii. 2. 

Offer the sacrifice of praise to God continually. Heb. xiii. 15. 
Bless God for your 44 creation, preservation, and all the 
blessings of this life ; but above all, for his inestimable 
love in the redemption of the world by our Lord Jesus 
Christ;" and " show forth his praise not only with your 
lips, but in your lives." 

3. " To call upon him." 
Call upon his name. Ps. cv. 1. 

Call ye upon him while he is near. Isa. Iv. 6. 

sleeper, arise, call upon thy God. Jon. i. 6. 
Praying always with all prayer, &c. Eph. vi. 18. 

A great many promises that our prayers shall be heard 
are contained in the Scriptures. 
Then shalt thou call, and the Lord shall answer. Isa. lviii. 9. 
Before they call I will answer. Isa. lxv. 24. 
Call unto me, and I w r ill answer thee. Jer. xxxiii. 3. 
Ask, and it shall be given you. Matt. vii. 7. 
Whosoever shall call upon the name of the Lord shall be saved. 
Rom. x. 13. 
Adopt David's determination. 

1 will call upon him as long as I live. Ps. cxvi. 2. 

4. "To honour his holy word." 

Thou hast magnified thy word above all thy name. Ps. cxxxviii. 2. 
Thy word is truth. John xvii. 17. 

How are we to honour God's holy word? 

By hearing it. 
I will hear what God the Lord will speak. Ps. lxxxv. 8. 

By reading it. 
Search the Scriptures. John v. 39. 

By meditating on it. 
Thy word have 1 hid in my heart. Ps. cxix. 11. 
That I might meditate in thy word. Ps. cxix. 148. 

5. " To serve him truly all the days of our life." 
Ye shall serve him, and cleave unto him. Deut. xiii. 4. 

Serve him in sincerity and in truth — as for me and my house 

we will serve the Lord. Josh. xxiv. 14, 15. 
Serve the Lord with all your heart, serve him in truth. 1 Sam. 

xii. 20. 24. 

Serve him with a perfect heart, and with a willing mind. 

1 Chron. xxviii. 9. 
Serve the Lord with fear. Ps. ii. 11. 

If any man serve me, him will my Father honour. John xii. 26. 
His servants shall serve him. Rev. xxii. 3. 

How is this Commandment enforced ? 

1. God reminds us of his sovereignty — " I the Lord." 
The Lord is a great King above all gods. Ps. xcv. 2, 3. 



ON THE SECOND COMMANDMENT. 



135 



2. He mentions his right over us — "Thy God." 

He is our God; and we are the people of his pasture. Ps. 
xcv. 6, 7. 

Thy Maker is thy husband. Isa. liv. 5. 

3. He professes himself " a jealous God;" and as he 
will not give, neither will he suffer us to give, his praise 
to images. 

The Lord, whose name is Jealous, is a jealous God. Exod. 

xxxiv. 14. Deut. iv. 24. 
They provoked him to jealousy, and he abhorred them. Deut. 

xxxii. 16 — 19. 

If we have stretched out our hands to a strange God, shall not 
God search this out 1 Ps. xliv. 20, 21. 
Idolaters are called haters of God, in the same way that 
a wife would be supposed to hate her husband, when she 
preferred any worthless stranger to him. And God de- 
clares, that he so hates idolatry, that he not only visits this 
sin on those that commit it, but upon their children to the 
third and fourth generation, by sending them poverty, and 
sickness, and other afflictions. And this is perfectly con- 
sistent with his justice : for as children are partakers of 
the temporal blessings which God frequently bestows on 
parents for their obedience to his commandments; it is but 
right that they should also be made to share in those tem- 
poral privations and afflictions which the disobedience of 
their parents has brought upon them. But God will by no 
means visit children with eternal punishment for any sins 
of their parents. Indeed, such corrections may eventually 
be blessings, by reminding them continually of the sins 
of their forefathers, and leading them to forsake them. 

This may also be considered as an appeal to the com- 
passion of parents, in order to prevent them from commit- 
ting sin, by reminding them of the consequences they may 
thereby justly expect to bring upon their offspring. 
God declared" to Abram, that in the fourth generation his seed 
should come to Canaan again ; for the iniquity of the Amor- 
ites was not yet full. Gen. xv. 16. 
I remember that which Amalek did to Israel, how he laid wait 
for him in the way, when he came up from Egypt, (Exod. 
xvii. 8 — 16,) now (viz. 450 years afterwards) Saul was or- 
dered to go and smite Amalek. 1 Sam. xv. 2, 3. — See also 
Deut. xxv. 17 — 19. 
God struck David's child with death for the father's sin. 2 Sam. 
xii. 14. 

Vengeance on Ahab's family on account of their father's guilt, 

foretold by Elijah. 1 Kings xxi. 21, 22. 2 Kings ix. 7, 8. 
Accomplishment of the prophecy. 2 Kings x. 10, 11. 



136 



ON THE THIRD COMMANDMENT. 



Hezekiah's sons were sent into captivity for their father's sin. 

Isa. xxxix. 2. 7. 
The curse of the Lord is in the house of the wicked. Prov. iii. 33. 
The son shall not bear the iniquity of the father. Ezek. xviii. 20. 
Fill ye up then the measure of your fathers. Matt, xxiii. 32. 
The blood of all the prophets shall be required of this genera- 
tion. Luke xi. 50, 51. 
5. He declares that he has abundant mercy in store for 
them that worship him in sincerity and truth ; even mercy 
for thousands in them that love him and keep his command' 
menis. 

Because Phinehas was zealous for my sake, he shall have, and 
his seed after him, the covenant of an everlasting priesthood. 
Num. xxv. 11 — 13. 
The mercy of the Lord is from everlasting to everlasting upon 
them that fear him, and Ins righteousness upon children's 
children. Ps. ciii. 17. 
If ye love me, keep my commandments. John xiv. 15. 
Keep this commandment by worshipping God in the 
way he has appointed, both in public and in private, 
giving him hearty and unfeigned thanks for all his mer- 
cies^to you, spiritual and temporal; and calling upon him 
continually and fervently for all things that are necessary 
both for your souls and bodies. Remember, also, to hon- 
our his holy word by listening attentively when it is read 
and explained at Church, and by your teachers; and by 
searching the Scriptures, and by meditating on them daily 
in private. Remember, that mere formal devotion will 
avail you nothing with God, who is. a Spirit, and must be 
worshipped in spirit and in truth. Give yourselves up to 
him, therefore, with sincerity of heart, " serving him truly 
all the days of your life." 
\Zth Sunday after Trinity. — Grant that we may so faithfully 
serve thee in this life, that we fail not finally to attain thy 
heavenly promises. 



ON THE COMMANDMENTS. 

§ 4. THIRD COMMAND.MENT. 

What is the third Commandment ? 

" Thou shalt not take the name of the Lord thy God in 
vain ; for the Lord will not hold him guiltless that taketh 
his name in vain." 



ON THE THIRD COMMANDMENT. 



What is meant by the name of God ? 

Not only any of the titles given to God in the Scriptures, 
but whatever describes his nature and perfections. 
That thou mayest fear this glorious and fearful name, The Lord 

thy God. Deut. xxviii. 58. 
Blessed be thy glor.ous name. Neh. ix. 5. 
Let them that love thy name be joyful in thee. Ps. v. 11. 
They that know thy name will put their trust in thee. Ps. ix. 10. 
The name of the God of Jacob defend thee. Ps. xx. 1. 
Give unto the Lord the glory due unto his name. Ps. xxix. 2. 
Blessed be his glorious name for ever. Ps. lxxii. 19. 
Not unto us, O Lord, but unto thy name give glory. Ps. cxv. 1. 
The name of the Lord is a strong tower. Prov. xviii. 10. 
And I will sanctify my great name. Ezek. xxxvi. 23. 
And that repentance and remission of sins should be preached 

in his name. Luke xxiv. 47. 
To them gave he power to become the sons of God, even to 

them that believe on his name. John i. 12. 

What is forbidden by this Commandment ? 

1. All irreverent bse of the sacred name of God. 
Holy and reverend is his name. Ps. cxi. 9. 

Thine enemies take thy name in vain. Ps. cxxxix. 20. 
Where is my fear 1 — O priests that despise my name. Mai. i. 6. 

Some people foolishly suppose, that by using other 
names in their oaths and exclamations, instead of God's, 
they avoid breaking this commandment. But this is a 
vain supposition. Swearing- by them that are no gods is 
worse than swearing by God. 
Make no mention of the name of other gods, neither let it be 
heard out of thy mouth. Exod. xxiii. 13. 
A Christian ought not to swear at all on ordinary occa- 
sions : his simple declaration is sufficient. 
Let your communication be, yea, yea ; nay, nay; for whatso- 
ever is more than these cometh of evil, (or of the evil one.) 
Matt. v. 37. 

2. Blasphemy or speaking evil of God. 

Jie that blasphemeth the name of the Lord shall surely be put 

to death. Lev. xxiv. 16. 
A blasphemer punished with death. Lev. xxiv. 11. 23. 
Rabshakeh's blasphemy punished. 2 Kings xix. 6, 7. 
Out of the heart proceed blasphemies. Matt. xv. 19. Mark vii. 22. 
Now ye also put off blasphemy out of your mouths. Col. iii. 8. 

Blasphemy is the language of damned spirits. Rev. xvi. 
9.11.21 

We are not only to avoid blaspheming ourselves, but 
many cautions are contained in the Bible against giving 
others occasion to blaspheme. 

.3. Perjury, which is the capital transgression of the 
13* 



138 



ON THE THIRD COMMANDMENT. 



third commandment. This sin consists in appealing to 
the omniscient God for the truth of what a person asserts, 
when he knows it to be false. 
Ye shall not swear by my name falsely. Lev. xix. 12. 
By swearing, and lying, &c. they break out, &c. Therefore 

shall the land mourn. Hos. iv. 2, 3. 
[A curse] shall enter into the house of him that sweareth 

falsely. Zech. v. 4. 
I will be a swift witness against false swearers. Mai. hi. 5. 

4. Rash swearing, and profane swearing. 
Because of swearing the land mourneth. Jer. xxiii. 10. 
Swear- not at all: neither by heaven; for it is God's throne ; 

nor by the earth ; for it is his footstool. Matt. v. 34 — 37. 
Wo unto you, ye blind guides, which say, Whosoever shall 
swear by the temple, it is nothing, &c. Whoso shall swear 
by the temple, sweareth by it; and by him that dwelleth 
therein. And he that shall swear by heaven, sweareth by the 
throne of God, and by him that sitteth thereon. Matt, xxiii 
16—22. 

Above all things, swear not; neither by heaven, neither by 
the earth, neither by any other oath : but let your yea, be 
yea ; and your nay, nay ; lest ye fall into condemnation. 
James v. 12. 

It is shocking to think of the awful frequency of this 
sin. We can scarcely pass along the streets without hear- 
ing it committed : and yet its folly is so evident, that we 
may well wonder how any but a madman can be addicted 
to it. Those who are guilty of it, pray, in effect, that they 
may be deprived of eternal happiness, and plunged into 
eternal misery. The custom is inexcusable : it is irra- 
tional and profane, and gives neither pleasure nor profit. 

5. Cursing; which consists in calling down mischief 
upon a person, or wishing evil to him. 

It is mentioned by the apostle Paul as a proof of an un- 
converted state. 
Whose mouth is full of cursing and bitterness, Rom. iii. 14. 
God says, I will curse him that curseth thee. Gen. xii. 3. 
Him that hath cursed, the congregation shall stone him. Lev. 
xxiv. 14. 

How shall I curse whom God hath not cursed 1 Num. xxiii. 8. 

[Shimei] cursed [David] still as he came. 2 Sam. xvi. 5. 

[David said] It may be the Lord will requite me good for his 
cursing. 2 Sam. xvi. 12. 

As he loved cursing, so let it come unto him. — As he clothed 
himself with cursing like as with a garment, so let it come 
into his bowels like water, and like oil into his bones. Ps. 

' cix. 17, 18. 

Let them curse ; but bless thou. Ps. cix. 28. 

Bless them that curse you : do good to them that hate you ; and 



ON THE THIRD COMMANDMENT. 



139 



pray for them that despitefully use you and persecute vou. 

Matt. v. 44. Luke vi. 28. * 
Many of the curses in Scripture, as those in Deut. xxvii. 
15, 16, and Josh. vi. 26, were either ordained by God 
against those who should commit certain sins, or were 
predictions of what evils should happen. They were not 
the effects of passion or revenge, as the curses of men are. 

What is further forbidden by this Commandment ? 

6. Want of reverence in our devotions, and attendance 
upon religious ordinances, saying prayers and reading the 
Scriptures without attention and a solemn sense of what 
we are doing. 

Be not rash with thy mouth, and let not thine heart he hasty 

to utter any thing before God. Eccl. v. 2. 
Forasmuch as this people draw near me with their mouth, and 
with their lips do honour me, but have removed their heart 
far from me, he. Therefore — the wisdom of their wise men 
shall perish. Isa. xxix. 13, 14. Matt, x v. 8. 
We are taught to pray " Hallowed be thy name ;" we 
should therefore endeavour always to approach and think 
of God with the utmost reverence. 

7. Alt rash and unlawful vows, like that of the Jews, 
who bound themselves under a curse to kill Paul. Acts 
xxiii. 12, 14. 

These various methods of breaking this commandment 
are so common, that it is to be feared many make the 
practice of others an excuse for their own misconduct. 
But the commonness of the offence does not make it less 
heinous, nor can the multitude of transgressors prevent the 
terrible vengeance of God from overtaking them. There 
were few in the old world that belonged to God, yet the 
sinners were punished, notwithstanding their numbers — • 
the flood swept them all away. 
Are all oaths then forbidden ? 

No: on solemn and just occasions, we may appeal to 
God for the truth of what we say. 

Jlrt. 39. " As we confess that vain and rash swearing is 
forbidden Christian men by our Lord Jesus Christ, and 
James his apostle; so we judge that Christian religion 
doth not prohibit, but that a man may swear when the 
magistrate requireth, in a cause of faith and charity, so it 
be done according to the prophet's teaching, in justice, 
judgment, and truth." 



140 ON THE THIRD COMMANDMENT. 

Abraham's oath with Abimelech. Gen. xxi. 24. 31. 

Isaac's oath with Abimelech. Gen. xxvi. 31. 

And Jacob sware by the fear of his father Isaac. Gen. xxxi. 53. 

Thou shalt swear by his name, (the Lord's.) Deut. vi. 13. 

The spies swear to Rahab. Josh. ii. 12. 17. 

Jonathan and David swear to each other. 1 Sam. xx. 11 — 17. 

And David sware unto Saul. 1 Sam. xxiv. 22. 

And they sware unto the Lord with a loud voice, &c. And all 

Judah rejoiced at the oath ; for they had sworn with all their 

heart, and sought him with their whole desire ; and he was 

found of them. 2 Cor. xv. 14, 15. 
He that sweareth to his own hurt, and changeth not. Ps. xv. 4. 
Every one that sweareth by Him shall glory. Ps. lxiii. 11. 
He that sweareth in the earth, shall swear by the God of truth. 

Isa. lxv. 16. 

And thou shalt swear, " The Lord liveth," &c. Jer. iv. 2. 

I call God for a record upon my soul. 2 Cor. i. 23. 

The God and Father of our Lord Jesus Christ, which is blessed 
for evermore, knoweth that I he not. 2 Cor. xi. 31. 

(io4 is my record, how greatly I long after you all. Phil. i. 8. 

For men verily swear by the greater ; and an oath for confirma- 
tion is to them an end of all strife. Heb. vi. 16. 

The Lord sware, and will not repent. Heb. vii. 21. 

What is required in this Commandment ? 

An awful reverence, and holy fear, whenever we speak 
of, 

1. The name of God. 

Give unto the Lord the glory due unto his name. Ps. xxix. 2 ; 
xcvi. 8. 

2. The attributes of God. 

And the Lord passed by before him, and proclaimed, The Lord, 
the Lord God, merciful and gracious, &c. And Moses bowed 
his head towards the earth, and worshipped. Exod. xxxiv. 
6—8. 

3. The ordinances of God. 

I will be sanctified in them that come nigh me. Lev. x. 3. 
God is greatly to be feared in the assembly of the saints, and to 

be had in reverence of all them that are about him. Ps. 

lxxxix. 7. 

4. The word of God. 

Whosoever will not hearken unto my words, I will require it 

of him. Deut. xviii. 19. 
My heart standeth in awe of thy word. Ps. cxix. 161. 
Thou hast magnified thy word above all thy name. Ps. 

cxxxviii. 2. 

The word of our God shall stand for ever. Isa. xl. 8. 

My word that goeth forth out of my mouth, shall not return unto 
me void ; but it shall accomplish that which I please, and it 
shall prosper in the thing whereto I sent it. Isa. Iv. 11. 

To him will I look, that trembleth at my word. Isa. lxvi. 2. 

Hear the word at my mouth, and give them warning from me. 
Essek, in, 17, 



ON THE THIRD COMMANDMENT. 



141 



And they come unto thee as the people cometh, and they sit 

before thee as my people, and they hear thy words, but they 

will not do them. Ezek. xxxiii. 31. 
The word that I have spoken, the same shall judge him in the 

last day. John xii. 48. 
When ye received the word of God, ye received it not as the 

word of men, but, as it is in truth, the word of God. 1 Thess. 

ii. 13. 

Therefore we ought to give the more earnest heed to the things 
which we have heard, lest at any time we should let them 
slip. For if the word spoken by angels was steadfast, &c, 
how shall we escape if we neglect so great salvation 1 Heb. 
ii. 1—3. 

The word of God is quick and powerful, &c. Heb. iv. 12. 
By the word of God the heavens were of old. 2 Pet. iii. 5. 

What is the sanction of this Commandment ? 

The Lord will not hold him guiltless that taketh his 
name in vain. 

It is a terrible thing to stand unpardoned before an angry 
God. Well might David say, 44 Blessed is the man to 
whom the Lord will not impute sin." But 
He will by no means clear the guilty. Exod. xxxiv. 7. 
The sentence may be prevented by timely repentance ; 
but we eannot hope to escape, if we are determined to con- 
tinue our sinful practices. Delay is no security. Divine 
vengeance may slumber, but will fall on the transgressor 
at last. 

There was a famine in the days of David three years., because 
Saul slew the Gibeonites, who had made a league with Israel 
confirmed by an oath in the days of Joshua. 2 Sam. xxi. 1, 2. 
Jehoiakin, king of Judah, revolted from the king of Babylon, 
despising the oath, by breaking the covenant : — Therefore 
thus saith the Lord God, As I live, surely mine oath that he 
hath despised, and my covenant that he hath broken, even it 
will I recompense upon his own head. Ezek. xvii. 13 — 19. 
He that blasphemeth shall surely be put to death. Lev. xxiv. 16. 

There are many instances of men being struck dead with 
oaths in their mouths. 

Hope not to escape punishment, you who make no 
scruple. of swearing, and cursing, and taking God's name 
in vain. Be sure your sin will find you out. A sinner's 
conscience may not trouble him, being hardened by the 
frequent commission of sin, and lulled to sleep by a false 
security : but at the great day, when all secrets shall be 
revealed, and men will be judged according to their words 
and actions, God will ask,' 44 Wherefore hast thou despised 
the commandment of the Lord 1" 



142 



ON THE THIRD COMMANDMENT. 



Wherein does the sinfulness of this sin appear? 

An habitual irreverent use of God's name shows a per- 
son to be totally destitute of that holy fear and reverential 
love which is the essence of true religion. 

Beware, then, how you follow the example of those who 
break this commandment. Don't say you do it in sport. 
He who made you, who gave his Son for you, and who 
can destroy both soul and body in hell,— cannot surely be 
a subject of sport. 

Remember also, that such expressions as " O Lord," 
"Good God," "O Christ," "God bless me," "Lord 
have mercy upon me," &c. are all forms of prayer, and 
that to make use of them is the same as saying, " O thou 
Being, most mighty, holy, wise, and glorious !" Surely 
the thought of addressing such a Being should impress us 
with solemnity. " Bless me !" is praying for mercy : and 
is the mercy of God a subject to be trifled with 1 Are the 
words in which we ask it, to be upon our lips on every 
trivial occasion 1 The devils can tell what mercy is, and 
if they might dare to ask for it, they would not do it in a 
trifling way. What if God should withhold his blessing-, 
as a punishment for your irreverence ! Some leave out 
the word God, and say, " Bless my heart or soul," 
" Mercy on my soul," which is not any better. 

The swearer who calls out for damnation will no doubt 
receive the answer to his prayer, if he die without repent- 
ance ; and a person who profanes God's name in common 
conversation, in the manner above mentioned, is scarcely 
guilty of a less crime. Neither is in earnest, but both 
will find that God is in earnest. One prays for damna- 
tion in a blasphemous, and the other for mercy in an irre- 
verent manner, and both are guilty of taking God's name 
in vain. 

Nor do we comply with all the requirements of this 
commandment, when we merely avoid those open and 
glaring offences against it, which so many are guilty of. 
Take heed lest you suffer your thoughts to wander, or lest 
you in any respect behave irreverently, when you come 
into the presence of God, in public or in private. And do 
not read his holy word as you would other books, in a 
careless, trifling manner ; but whenever you open it, or 
whenever you listen to it, implore the assistance of his 



ON THE FOURTH COMMANDMENT. 



143 



Holy Spirit to help you to understand it, and lead you to 
profit by it. Remember him, also, when you look upon 
his works, or think upon his providence. In short, let an 
habitual sense of his presence dwell upon your mind, and 
let his fear be always before your eyes. 
2d Sunday after Trinity. — Make us to have a perpetual fear 
and love of thy holy name. 



ON THE COMMANDMENTS. 

§ 5. FOURTH COMMANDMENT. 

What is the fourth Commandment ? 

" Remember that thou keep holy the Sabbath-day; six 
days shalt thou labour, and do all that thou hast to do ; but 
the seventh day is the Sabbath of the Lord thy God. In 
it thou shalt do no manner of work, thou, and thy son, and 
thy daughter, thy man-servant, and thy maid-servant, thy 
cattle, and the stranger that is within thy gates. For in 
six days the Lord made heaven and earth, the sea, and all 
that in them is, and rested the seventh day ; wherefore the 
Lord blessed the seventh' day, and hallowed it." 
What is meant by th/e Sabbath-day 1 
A day of rest. Sabbath means rest. 

To-morrow is the rest of the holy Sabbath. Exod. xvi. 23. 

On the seventh day thou shalt rest. Exod. xxiii. 12; xxiv. 21. 

The seventh is the Sabbath of rest. Exod. xxxi. 15. 

The seventh day shall be a Sabbath of rest to the Lord. Exod. 
xxxv. 2. 

It shall be a Sabbath of rest unto you. Lev. xvi. 31. 
Ye shall do no work in that same day. Lev. xxiii. 23 — 36. 
And rested the Sabbath-day according to the commandment. 
Luke xxiii. 56. 

What do you mean by the Lord's hallowing it ? 

That he has set it apart to be kept holy for the purpose 
of divine worship. 
Ye shall keep the Sabbath; for it is holy unto you. Exod. 
xxxi. 14. 

Ye shall keep my Sabbaths. I am the Lord. Lev. xix. 3. 30 ; 
xxvi. 2. 

It shall be a holy convocation unto you. Lev. xxiii. 36. 

The Sabbath-breaker was commanded to be stoned to death. 

Num. xv. 35. 
Keep the Sabbath-day to sanctify it. Deut. v. 12. 
Blessed is the man that keepeth the Sabbath from polluting it. 

Isa. hi. 2. 



144 



ON THE FOURTH COMMANDMENT, 



If thou turn away thy foot from the Sabbath, from doing thy 
pleasure on my holy day; and call the Sabbath a delight, the 
holy of the Lord, honourable ; and shalt honour him, not do- 
ing thine own ways, nor finding thine own pleasure, nor 
speaking thine own words. Then shalt thou delight thyself 
in the Lord, &c. Isa. lviii. 13, 14. 

A promise to the observance of the Sabbath-day, and a threaten- 
ing against those who do not keep it holy. Jer. xvii. 22 — 27. 

Hallow my Sabbaths. Ezek. xx. 20 ; xliv. 24. 

What part of our time are we commanded thus to keep holy ? 

One day in seven. 
On what day was the Jewish Sabbath kept ? 

On the seventh day of the week, because on that day 
God rested or ceased from the works of creation, and be- 
cause on that day he brought his people Israel out of the 
land of Egypt. This was a type or figure of that great 
redemption or deliverance from sin and Satan, wrought out 
by Christ, and which is ensured to all true Christians by 
his resurrection. 
God blessed the seventh day, and sanctified it : because that in 
it he had rested from all his work. Gen. ii. 3. 
Hence it is reasonable to suppose that this precept was 
delivered to Adam ; for we find in Exod. xvi. 23 — 26, di- 
rections for the observance of the day, before the law of the 
two tables was given. 
Remember thou wast a servant in the land of Egypt ; and that 
the Lord brought thee out thence, through a mighty hand : 
therefore the Lord commanded thee to keep the Sabbath-day. 
Deut. v. 15. 

On what day do Christians keep the Sabbath? 

On the first day of the week, called the Lord's day, be- 
cause on that day the Saviour rose from the dead. 44 The 
first day of the week, being the day of his resurrection, 
was appointed, in thankful remembrance of it, for the time 
of public worship amongst Christians, and therefore is 
called by St. John 4 the Lord's day ;' though in common 
language it be more usually called Sunday ; as it was even 
before our Saviour's time, and may be for a better reason 
since, because on it Christ, the Sun of Righteousness, 
arose. Accordingly, some of the earliest fathers give it 
that name." — Seeker on the Catechism, p. 183. 

Now when Jesus was risen very early the first day of the week. 
Mark xvi. 1, 2. 9. 

Now upon the first day of the week, &c. Luke xxiv. 1 — 8. 
John xx. 1. 

1 was in the Spirit on the Lord's day. B.ev. i. 10. 



ON THE FOURTH COMMANDMENT. 



145 



What authority have Christians for observing the first day of 
the week as their Sabbath ? 
They have the sanction of Christ himself, and the ex* 
ample of his apostles.* 
The same day, being the first day of the week, &c. John xx. 19* 
After eight days again — came Jesus. John xx. 26. 
The Holy Ghost fell on the apostles on this day. Acts ii. 
Upon the first day of the week, when the disciples came toge- 
ther to break bread, Paul preached unto them. Acts xx. 7. 
Upon the first day of the week, let every one of you lay by him 
in store, &c. 1 Cor. xvi. 2. 

In what manner was the Sabbath-day directed to be kept holy 
by the Jews ? 
They were not to gather manna. Exod. xvi. 26. 
No man was to go out of his place. Exod. xvi. 29. 
Whosoever doetn any work therein shall be cut off. Exod. 
xxxi. 14. 

They were not to gather in harvest on that day. Exod. xxxiv. 21. 

They were forbidden to kindle a fire throughout their habita- 
tions. Exod, xxxv. 3. 

They were not to gather sticks. Num. xv. 32 — 36. 

They were not to buy nor sell. Neh. x. 31. 

They were not to tread wine-presses, nor to bring any burden 
into Jerusalem. Neh. xiii. 15. 

In what manner should we keep holy the Sabbath-day ? 

We must not only cease from all worldly business, and 
abstain from indulging worldly thoughts, and engaging in 
worldly amusements ; but we must devote the whole of 
the day to acts of private and public worship. We should 
be engaged in prayer to God in private, as well as in our 
families and in public ; in attentively reading and hearing 
his word ; and in singing his praises, " making melody 
unto him in our hearts." 

Our Lord's custom was to go into the synagogue on the Sab- 
bath-day. Luke iv. 16. 

Paul and his company did the same. Acts xiii. 14. 

Paul and Silas went out of Philippi on the Sabbath, to a place 
where prayer was wont to be made. Acts xvi. 13. 

Paul reasoned in the synagogue every Sabbath. Acts xviii. 4. 
We must not trifle in the house of God, but remember 
that " we meet together to render thanks to Almighty God 
for the great benefits that we have received at his hands, 
to set forth his most worthy praise, to hear his most holy 
word, and to ask those things which are requisite and ne-; 
qessary as well for the body as the soul." 

* See note at the end of this section, page 147. 
14 



H6 



ON THE FOURTH COMMANDMENT. 



Many persons buy and sell, or settle their accounts, and 
write letters on common subjects, on this sacred day; 
others spend it in travelling- or feasting ; and others walk, 
or loiter, or engage in trifling occupations, rising later, 
and retiring to rest earlier, than on any other days ; as if it 
were a weariness to them. Mai. i. 13. These are all so 
many ways of breaking the Sabbath, and are exceedingly 
displeasing to God, who considers such conduct as a gross 
insult offered to himself. 

When will the Sabbath be gone 1 Amos viii. 5. 

Pray that your flight be not on the Sabbath-day. Matt. xxiv. 20. 

Diligently attend to the discharge of your duty in that 
state of life in which God has placed you ; and do not, by 
your loitering and imprudence, make it necessary to do any 
work, or engage in any business, on that day which the 
Lord has set apart for himself. 

May no other ivories but those of piety be done on the Sabbath ? 

Yes : works of necessity and of charity. But we must 
be careful to know that they are really such. Those are 
not works of necessity which will admit of being done at 
another time ; and it is only such works of charity as can- 
not be deferred, or which have an immediate reference to 
our religious duties, which are lawful. 
If a sheep fall into a pit on the Sabbath-day, &c, wherefore it 

is lawful to do well on the Sabbath-days. Matt. xii. 11, 12. 

Mark iii. 4. 

Jesus healed the infirm woman on the Sabbath. Luke xiii. 14. 
Which of yon shall have an ass or an ox fall into a pit, and 

will not pull him out. Luke xiv. 5. 
Jesus healed the impotent man on the Fabbath. John v. 8, 9. 
We must not only keep holy the Lord's day ourselves, 
but take care, as far as we can, that all belonging to us do 
the same. 

I know Abraham, that he will command his children and his 

household after him. kc. Gen. xvii. 19. 
That thine ox and thine ass may rest, and the son of thy hand- 
maid, and the stranger may be refreshed. Exod. xxiii. 12. 
The Sabbath of the land shall be meat for thee, for thy servant, 
and for thy maid, and for thy hired servant, and for thy 
stranger that sojourneth with thee. Lev. xxv. 6, 7. 
Ye shall rejoice, ye and your households. Deut. v. 14; xii. 7. 
As for me and my house, we will serve the Lord. Josh. xxiv. 15. 
In what light will the true Christian consider the Sabbath ? 

It will be his delight; for he loves the house and wor- 
ship of God, and he considers this day of rest is a figure 
of the eternal rest that remaineth for the people of God. 



ON THE FOURTH COMMANDMENT. 



147 



One thing have I desired of the Lord, that will I seek after; that 

I may dwell in the house of the Lord, &c. Ps. xxvii. 4. 
A day in thy courts is better than a thousand. Ps. lxxxiv. 1,2. 10. 
This is the day which the Lord hath made ; we will rejoice and 

be glad in it. Ps. cxviii. 24. 
I was glad when they said unto me, Let us go into the house 

of the Lord. Ps. cxxii. 1. 
There remaineth a rest for the people of God. Keb. iv. 9. 
They rest not day and night, saying, Holy, holy, &c. Rev. iv. 8. 
Pray for and expect a blessing- on this day ; for though 
the Christian endeavours to serve God truly all his days, 
yet on this day his service is more especially delightful to 
him. 

Consider what a blessing is the institution of the Sab- 
bath. If it were not for this day, religion would soon 
disappear, and all its ordinances be neglected. Duties 
which men are at liberty to discharge when they please 
soon come to be utterly neglected. The very people who 
complain of want of time to attend to the concerns of eter- 
nity on other days, grudge giving the Sabbath to this pur- 
pose. Is the care of the soul, then, so trifling, that one 
day in seven is too much to devote to it? God has al- 
lotted us a sufficient portion of time for all our worldly 
business, without interfering with his own day. " Six 
days shalt thou labour, and do all that thou hast to do." 

Sabbath-breaking is a very hardening sin : it frequently 
leads young persons to keep bad company, and prepares 
the way to the commission of all sorts of crimes. Many 
persons whose offences have brought upon them the pun- 
ishment of death, have attributed their dreadful end to Sab- 
bath-breaking ! Beware how you suffer yourselves to be 
drawn into so dangerous a course! 

May the Lord of the Sabbath keep us from incurring 
that punishment with which he visits those who profane it, 
and teach us to call and feel it a delight. 
Then I contended with the nobles of Judah, an 4 said unto 
them, What evil thing is this that ye do, and profane the 
Sabbath-day 1 Did not our fathers thus, and did not God 
bring all this evil upon us, and upon this city ! yet ye bring 
more wrath upon Israel, by profaning the Sabbath. Neh. 
xiii. 17, 18. 

NOTE. 

THE CHRISTIAN SABBATH. 

The following most striking and able remarks on the perpetual obliga- 
tion of the fourth commandment, and the propriety of Christian usag« 
in relation to the day for its observance, are from a sermon of the Rev. 
Isaac Milner, D.D., the author, in connexion with his brother, of Milner J « 



148 



ON THE FIFTH COMMANDMENT. 



Church History. The view which he presents appears to be beyond the 
reach of reasonable objection, while it "leaves in their full force, 5 ' as 
has been remarked, "all those subsidiary considerations which have 
usually been chiefly relied on, — such as the uniform practice of the 
Christian Church from the primitive times— their meetings on the first 
day of the week, recorded in the New Testament — and the remarkable 
expression of the last of the canonical writers, who calls it the Lord's 
day." 

"The Jews," says Dr. Milner, " could never have determined from the 
fourth commandment on what day their first Sabbath was to be kept. It 
says, Six days shalt thou labour, and on the seventh thou shalt rest : which 
implies no more than that, after six days' labour, the seventh was to be a 
day of rest, and to be kept holy. Therefore I maintain, that in the sense 
of the fourth commandment, the Christian Sabbath is as much the 
seventh day as ihe Jewish Sabbath was the seventh day. It is kept after 
six days' labour, as that was : and it is the seventh day, reckoning from 
the beginning of our first working d3y, as well as their Sabbath was the 
seventh day, reckoning from the beginning of their first working day. 

"Moreover, the reason given in the fourth commandment why there 
should be six working days and then a resting day, is a reason which re- 
mains in full force under the Christian dispensation ; namely, because God 
himself set the example of working six days in the creation of the world, 
and then resting on the seventh day. It is in the proportion of our time 
— namely, one part out' of seven — dedicated to rest and to sacred pur- 
poses, in which the essence of the commandment consists : the day 
when we begin to compute, abstractedly considered, is of very little con- 
sequence. There may, indeed, be circumstances sufficient for the de- 
termination of the commencement of the Sabbath-day ; nor can any 
thing be conceived more satisfactory than the account I have just given 
of the commencement of the Jewish Sabbath, at its revival, on account 
of the passage of the Israelites through the Red sea. They adhered to 
the divine original institution of six days of labour and one of rest ; and 
on their first day of rest they commemorated their deliverance from 
slavery. The real day being lost, in all probability, it must then have 
undergone a change. The shadow was of no moment, when the sub- 
stance was preserved. 

"The very same things may be said of the Christian Sabbath: The 
real day of the week, reckoning from the creation, had long been utterly 
unknown, and was probably irrecoverably lost ; and it was changed 
again, for reasons worthy of being engraved on the heart of every grate- 
ful, rejoicing Christian — namely, the resurrection of our Lord from the 
dead — his victory and triumph over death and sin, and his rising again 
for our justification. But never forget, that no change whatever wa3 
made in the principle on which the original commandment rested ; which 
commandment, by its appointment, was divine, substantial, reasonable, 
and important in its very essence, and evidently founded on the relation 
in which man, as a dependent creature, stood to his Maker and Benefactor 
from the first moment of his existence." * 



ON THE COMMANDMENTS. 

§*6. FIFTH COMMANDMENT. 

The first four commandments, which we have already 
considered, make up the first table, and instruct us in our 
duty towards God. We now come to those contained in 



ON THE FIFTH COMMANDMENT. 



149 



the second table, which teach us what is our duty towards 
our neighbour. Genuine piety is the. surest spring of 
kind, dutiful, and benevolentfeelings and actions towards 
our fellow creatures ; and the performance of relative duties 
is the best trial of true godliness. 

That he who loveth God, love his brother also. 1 John iv. 21. 
How many Commandments belong to the second table ? 
The last six. 

What in general is your duty towards your neighbour ? 

" To love him as myself, and to do to all men as I would 
they should do unto me." 
Thou shalt love thy neighbour as thyself. Lev. xix. 18. Matt, 
xxii. 39. 

All things whatsoever ye would that men should do to you, do 
ye even so to them. Matt. vii. 12. 

What is the fifth Commandment ? 

Honour thy father and thy mother, that thy days may be 
long in the land which the Lord thy God giveth thee. 

Surely we owe the utmost affection and attention to our 
parents, whom God has, by natural relationship, placed so 
immediately over us. 
What does this commandment imply f 

It includes the duty which we owe not only to our pa- 
rents, but to all our Superiors. 

1. " To love, honour, and succour my father and mo- 
ther." 

He that smiteth or curseth his father, or his mother, shall surely 

be put to death. Exod. xxi. 15. 17. 
Ye shall fear every man his mother and his father. Lev. xix. 3. 
Every one that curseth his father or his mother shall be surely 

put to death. Lev. xx. 9. 
If a man have a stubborn and rebellious son, which will not 

obey the voice of his father or his mother, all the men of 

his city shall stone him with stones that he die. Deut. xxi. 

18—21. 

Cursed be he that setteth light by father or mother. Deut. 
xxvii. 16. 

My son, hear the instruction of thy father, and forsake not the 

law of thy mother. Prov. i. 8, 9 ; vi. 20. 
A fool despiseth his father's instruction. Prov. xv. 5. 
Whoso curseth his father or his mother, his lamp shall be put 

out in obscure darkness. Prov. xx. 20. 
Hearken unto thy father that begat thee, and despise not thy 

mother when she is old, &c. Prov. xxiii. 22 — 25. 
The eye that mocketh at his father, and despiseth to obey his 

mother, the ravens of the valley shall pick it out, and the 

young eagles shall eat it. Prov. xxx. 17. 

14* 



150 ON THE FIFTH COMMANDMENT. 

God commanded, saying, Honour thy father and mother. Matt, 
xv. 4 — 6. Mark vii. 10. 12. 

Honour thy father and thy mother. Matt. xix. 19. Luke xviii. 20. 

Honour thy father and mother, which is the first commandment 
with promise. Eph. vi. 1, 2. 

Children, obey your parents in all things; for this is well pleas- 
ing unto the Lord. Col. iii, 20. 

We have had fathers of our flesh which corrected us, and we 
gave them reverence : shall we not much rather be in subjec- 
tion unto the Father of spirits and live! Heb. xii. 9. 

How are you to discharge your duty in this respect ? 

1. By obeying their commands. 

2. By bearing with their infirmities. 

3. By attending to their instructions. 

4. By submitting to their correction. 

5. By endeavouring to promote their comfort and wel- 
fare. 

Scripture furnishes us with some striking proofs of filial 
affection, as well as with several base instances of unkind- 
ness and disobedience to parents, and the signal punish- 
ment by which God showed his hatred of such conduct. 
A curse was pronounced on Ham for exposing his father's 
weakness, and a blessing on Sh'em and Japheth, because 
they refused to join in the contempt he showed. Gen. ix* 
22 — 25. 

King Solomon's respectful conduct to his mother. 1 Kings ii. 19* 
A promise to the Rechabites for their obedience to their father. 

Jer. xxxv. 17 — 19. 
Jesus came to Nazareth, and was subject to his parents. Luke 

ii. 51. 

The affectionate attention of Jesus to his mother, while nailed 
upon the cross. John xix. 26, CT. 

Disobedience to parents is mentioned by St. Paul as one 
of the worst instances of depravity. 
In the last days perilous times shall come. For men shall be 
disobedient to parents, bcc. 2 Tim. iii. 1, 2. 

2. We are to honour and obey the civil authority, by 
living quietly in obedience to the laws, and paying proper 
respect to rulers, magistrates, and ether persons by whom 
this authority is exercised. 
Thou shalt not curse the ruler of thy people. Exod. xxii. 28. 
According to the sentence cf the law, thou shalt do. Deut. 
xvii. 11. 

By me kings reign, and princes decree justice. Prov. viii. 15. 
Jesus said, Render unto Cesar, the things which are Cesar's. 

Matt. xxii. 21. Mark xii. 17. 
Let every soul be subject unto the higher powers. For there is 

no power but of God : the powers that be are ordained of God. 



ON THE FIFTH COMMANDMENT. 



151 



Whosoever, therefore, resisteth the power, resisteth the ordi- 
nance of God : and they that resist snail receive to themselves 
damnation. Rom. xiii. 1,2. 

For, for this cause pay ye tribute also ; for they are God's minis- 
ters, attending continually upon this very thing. Rom. xiii. 6. 

R,ender, therefore, tribute to whom tribute is due ; honour to 
whom honour. Rom. xiii. 7. 

I exhort that prayers be made far kings, and for all that are in 
authority ; that we may lead a quiet and peaceable life in all 
godliness and honesty. 1 Tim. ii. 1, 2. 

Put them in mind to be subject to principalities and powers, to 
obey magistrates. Tit. iii. 1. 

Submit yourselves to every ordinance of man for the Lord's 
sake ; whether it be to the king as supreme ; or unto go- 
vernors, as unto them that are sent by him, &cc. For so is 
the will of God. 1 Pet. ii. 13—15. 

Fear God. Honour the king. 1 Pet. ii. 17. 

They are not afraid to speak evil of dignities. 2 Pet. ii. 10. 

These filthy dreamers despise dominion, and speak evil of dig- 
nities. Jude 8. 

3. " To submit myself to all my governors, teachers, 
spiritual pastors," i. e. ministers of God's word and ordi- 
nances. 

Let a man so account of us, as of the ministers of Christ, and 
stewards of the mysteries of God. 1 Cor. iv. 1. 

R-eceive him (Epaphroditus) therefore in the Lord with all 
gladness; and hold such in reputation. Phil. ii. 29. 

Know them which labour among you and are over you in the 
Lord and admonish you ; and esteem them very highly in 
love for their work's sake. 1 Thess. v. 12, 13. 

Let the elders that rule Well be counted worthy of double honour, 
especially they who labour in the word and doctrine. 1 Tim. 
v. 17. 

Obey them that have the rule over you, and submit yourselves; 
for they watch for your souls, as they that must give account, 
that they may do it with joy. Keb. xiii. 7. 17. 

Reverence them, as Joash, king of Israel, did the pro- 
phet Elisha, (2 Kings xiii. 14,) and as Elisha himself did 
his master Elijah, and especially if they can say of you as 
St. Paul could of the Corinthians, (1 Cor. iv. 15,) In 
Christ Jesus have I begotten you through the Gospel. 
When the Jews mocked the messengers of God, and de- 
spised his word, and misused his prophets, the wrath of the 
Lord arose against his people till there was no remedy. 2 
Chron. xxxvi. 16. 
He therefore that despiseth, despiseth not man, but God. 

1 Thess. iv. 8. And our Lord says, 
He that heareth you, heareth me ; and he that despiseth you, 
despiseth me ; and he that despiseth me, despiseth him that sent 
me. Luke x. 16. 



152 



ON THE FIFTH COMMANDMENT. 



4. We are to submit ourselves to our u masters." 
Servants owe very important duties to their masters ; 

and every one who has an opportunity of choosing whom 
he will serve, should prefer such a one as fears God, and 
will be willing to promote the salvation of the souls of 
those who obey him. It is hard work to keep religion 
alive, even with the greatest helps ; and it is more espe- 
cially hard, to swim against the stream of example and au- 
thority. But, however wicked and however harsh a 
master may be, it is a servant's duty to obey him in all 
things lawful, endeavouring to overcome his unkindness 
by meekness, patience, and respectful attention, and to 
give him a good opinion of religion by the propriety of 
his own behaviour under the greatest provocation. 
Servants, be obedient to them that are your masters — in single- 
ness of your heart, as unto Christ. Eph. vi. 5, 6. 
Not with eye service, as men-pleasers ; — and whatsoever ye do, 
do it heartily, as to the Lord, and not unto men. Col. iii. 
22, 23. 

Let as many servants as are under the yoke count their own 
masters worthy of all honour. 1 Tim. xi. 1,2. 

If any teach otherwise — -he is proud, knowing nothing. 1 Tim. 
vi. 3, 4. 

Exhort servants to be obedient unto their own masters, and to 
please them well in all things ; not answering again ; not pur- 
loining, but showing air good fidelity. Tit. ii. 9, 10. 
Servants, be subject to your masters with all fear ; not only to 
the good and gentle, but also to the froward. 1 Pet. ii. 18. 
Remember the blessing that Naaman received by means 
of a religious servant. 2 Kings v. 

5. " To order myself lowly and reverently to all my 
betters." 

Young persons ought to respect and honour the elder, 
and those in lower stations should behave respectfully to 
their superiors, not envying their apparent advantages, but 
considering, that in every state of life, there are inconve- 
niences unknown to others. 
Thou shalt rise up before the hoary head, and honour the face 

of the old man. Lev. xix. 32. 
Ye younger, submit yourselves unto the elder. 1 Pet. v. 5. 

This commandment also includes the duty of superiors 
to inferiors, and parents are to discharge the duties they 
owe to their children, viz. 

1. To bring them up carefully and religiously. 
Train up a child in the way he should go. Prov. xxii. 6. 
Bring them up in the nurture and admonition of the Lord. 
Eph. vi. 4, 



ON THE FIFTH COMMANDMENT. 



153 



2. To encourage them when they do well. 

Fathers, provoke not your children to angegr, lest they be dis- 
couraged. Cel. iii. 21. 

3. To correct them when they do amiss. 
Chasten thy son while there is hope. Prov. xix. 18. 

4. To treat them with gentleness and love. 
Like as a father pitieth his children. Ps, ciii. 13. 

I will spare them, as a man spareth his own son that servcth 
him. Mai. iii. 17. 

If your parents do not discharge their duty to you, are you 
therefore at liberty to neglect your duty to them ? 
Certainly not. 

What is the promise made to those who keep this Command- 
ment ? 

That thy days may be long in the land, which the Lord 
thy God giveth thee. 
Honour thy father and mother ; which is the first command- 
ment with promise ; that it may be well with thee, and that 
thou mayest live long on the earth. Eph. vi. 2, 3. 
It applies to the land of Canaan, and of course could be 
fulfilled literally in the case of the Jews only. Yet it 
marks the Lord's approbation cf the conduct required by 
this commandment; for length of days was considered by 
the Israelites as the chief blessing. Let us also be obedi- 
ent, and this promise shall be fulfilled towards us, if it be 
for our good. If it be denied us, it will be in mercy, and 
we shall receive an abundant compensation in being ad- 
mitted into the heavenly Canaan, that better inheritance, 
where far greater and more durable joys await us, and 
where our abode shall no longer be measured by days, 
and months, and years, but shall extend throughout eter- 
nity. 

We see, also, that government and subordination is 
God's ordinance. A proud, seditious conduct leads to 
contention and every evil work. People should not lis- 
ten to men who rail against those in authority, and endea- 
vour to set the hearts of subjects against their governors. 
The powers that be are ordained of God. Rulers are ap- 
pointed to dispense justice by his authority ; and insults 
levelled at them are offered to God himself, and will 
assuredly be avenged by him, either in this world, or at 
the day of judgment. Seditious persons are generally 
those who are restrained by no fear of God, — atheists and 



154 



ON THE SIXTH COMMANDMENT. 



blasphemers, to whom religion is as hateful, as are just 
laws and good government. 

But you should not only abstain from all acts of sedition 
and rebellion, or from associating with seditious and rebel- 
lious people, but should observe the utmost respect in 
your deportment towards all your superiors. 

You should especially love and respect your spiritual 
pastors and teachers, who watch over your souls, as those 
that must give an account, and not grieve them by negli- 
gence or contempt of their instructions. You should also 
serve your masters and employers faithfully, not with eye- 
service only, but from the heart; obeying their orders dili- 
gently and cheerfully, not purloining, nor loitering away 
your time, but showing all good fidelity. Above all, you 
should love, honour, and succour your parents, and not 
give them the slightest reason to complain of your conduct 
towards them. It has frequently been remarked, that un- 
dutiful children seldom prosper in this world, and their 
punishment will be among the severest that can be inflict- 
ed in the next. See then, that you do not incur the curse 
denounced against such unnatural conduct. Misconduct 
on the part of your parents will be no excuse for your un- 
kind treatment of them. You are to hear with their infir- 
mities, and to pray for, and endeavour to reclaim them 
from their sins : not to quarrel with them, neglect them, 
or forsake them. Show by your observance of this com- 
mandment, that you love God with all your heart, and 
mind, and soul, and strength, and your neighbour as your- 
self. So shall you be adopted as a child of God, and be- 
eome an inheritor of the kingdom of heaven. 

ON THE COMMANDMENTS. 

§ 7. SIXTH COMMANDMENT. 

What is the sixth Commandment ? 

Thou shalt do no murder. 
What is murder ? 

Taking away the life of another wilfully and unlaw- 
fully. 

It was an affront to God, being an attack on man, who 
was made in the image of God. Gen. ix. 6. 



ON THE SIXTH COMMANDMENT. 155 

Cain rose up against Abel his brother, and slew him : and God 
said, The voice of thy brother's blood crieth unto me from the 
ground ; and now art thou cursed from the earth, &c. Gen. 
iv. 8 — 11. 

Jacob was directed to pronounce his sons, Simeon and Levi, 
cursed, because they slew the men of Shechem. Gen. xlix. 
5. 7. 

What is killing a person wilfully in sudden anger, but not 
with premeditation, called? 
It is called manslaughter, which is a very great crime, 
but not equal to murder. 

If he thrust him suddenly without enmity, without laying of 
wait — that he die, and was not his enemy, neither sought 
his harm- — the congregation shall deliver the slayer out of the 
hand of the revenger of blood, and restore him to the city of 
his refuge, whither he was fled. Num. xxxv. 22 — 28. 

Why do you say wilfully 1 

Because to kill another by accident, and without design, 
is not murder. 

"When a man goeth to hew wood, and his hand fetcheth a stroke 
with the axe to cut down the tree, and the head slippeth from 
the helve, and lighteth upon his neighbour that he die, he 
shall flee unto one of those cities and live ; — inasmuch as he 
hated him not in time past. Deut. xix. 4 — G. 

Why do you say unlawfully 1 

1, Because if a man slay another in his own defence, or 
in that of another person, or in protection of his own, 
or another person's property, he is not therefore a murderer. 
But it must be observed, that we ought to be very cautious 
how we deprive a fellow creature of life, when our own, 
or that of others, is not absolutely in danger. 
If a thief be found breaking up, and be smitten that he die, 

. there shall no blood be shed for him. Exod. xxii. 2. 
^ 2. If a soldier kill a man w T hile fighting the battles of 
his country, he is not therefore a murderer ; as we do not 
find the profession of a soldier considered unlawful in 
scripture. 

The soldiers said, And what shall we do 1 And he said unto 

them, Do violence to no man ; and be content with your 

wages. Luke hi. 14. 
Jesus said of the centurion, I have not found so great faith, no 

not in Israel. Luke vii. 8, 9. . 
Cornelius, a centurion of the Italian band, was a devout man, 

and one that feared God, with all his house, and prayed to 

God alway. Acts x. 1, 2. 

3. If a judge, in the discharge of his office, passes sen- 
tence of death upon a man, he is not therefore a murderer. 



156 



ON THE SIXTH COMMANDMENT. 



Whoso sheddeth man's blood, by man shall his blood be shed. 
Gen. ix. 6. 

If a man come presumptuously upon his neighbour, to slay 
him with guile ; thou shall take him from mine altar that he 
may die. Exod. xxi. 14. 

He that killeth a man shall surely be put to death. Lev. xxiv. 
17.21. 

Whoso killeth any person, the murderer shall be put to death ; 

ye shall take no satisfaction for the life of a murderer, which 

is guilty of death: and the land cannot be cleansed of the 

blood that is shed therein, but by the blood of him that shed 

it. Num. xxxv. SO — S3. 
If a man smite his brother that he die, the elders of the city 

shall deliver him to the avenger of blood that he may die. 

Thine eye shall not pitv, but life shall so for life, eye for eye, 

tooth for tooth, &c. Deut. xix. 11. 13. 21. 

Are there any other methods of breaking this commandment , 
besides the act of taking away a man's life in the icays 
a hove m entioned? 
Yes, by suicide, or killing one's self, as did Saul and his 
armour-bearer, 1 Sam. xxxi. 4; Ahithophel, 2 Sam. xvii. 23; 
and Judas, Matt, xxvii. 5. We have no right to destroy 
that life which God has given us for his glory. 

By duelling, i. e. two persons fighting with such wea- 
pons as may cause death to either of them. 

By the very common but dangerous practice of boxing, 
which sometimes results in the death of one of the parties. 

By assisting others to take away a man's life ; or by 
allowing or advising them to do it. 
David slew Uriah with the sword of the children of Ammon. 
2 Sam. xii. 9. 

Ahab was charged with killing Naboth, because he permitted 
Jezebel to do it. 1 Kings xxi. 8. 19. 

Nebuchadnezzar was guilty of murder, although Cod saved Sh&- 
drach, Meshach, and Abednego, from the burning fiery fur- 
nace. Dan. hi. 

The chief priests and scribes sought how they might kill Jesus. 
Luke xxii. 2. 

And Pilate gave sentence that it should be as they required. 
Luke xxiii. 24. 

Whence come wars and fightings among you 1 even of your 
lusts that war in your members. James iv. 1, 2. 
An attempt to murder, though the deed be not accom- 
plished, is a breach of this commandment, and is punish- 
able by the laws. Nay, the very intent to commit this 
dreadful crime, though no steps be taken in furtherance of 
it, makes us guilty in the sight of God, and if unrepented 
of, will expose us to the vengeance with which he threat- 
ens all murderers. 



ON THE SIXTH COMMANDMENT. 



157 



Bow does our Lord show us that this commandment may be 
broken in our hearts ? 
He teaches us, in his sermon on the mount, that he 
who is angry with his brother without a cause, is guilty of 

this sin. . _ _ 

Whosoever is angry with his brother without a cause, shall be 

in danger of the judgment. Matt. v. 21, 22. . 
Whosoever hatetli his brother, is a murderer. 1 John m. 15. 
We see that God's commandment is exceeding broad. Ps. 
cxix. 96. 

Are not those persons guilty of murder, who destroy the souls 
. of others, by setting them evil examples, or by tempting 

them to sin ? 
Yes. 

If thou forbear to deliver them that are drawn unto death, and 
those that are ready to be slain, &c. Prov.xxiv. 11, 12. 

When I say to the wicked, Thou shalt surely die ; and thou giv- 
est him not warning, nor speakest to warn the wicked from 
his wicked way, to save his life : the same wicked man shall 
die in his iniquity ; but his blood will I require at thine hand. 
Ezek. iii. 18. 

Wo unto him that giveth his neighbour drink, that puttest thy 
bottle to him and inakest him drunken also, that thou mayest 
look on their nakedness. Hab. ii. 15. 

The soul is of , infinitely greater consequence than the 
body, and its destruction is therefore an infinitely greater 
injury. 

Many souls, it is to be feared, have been murdered by 
persecution and ridicule. Beware how you become par- 
takers in the sin of those, who thus wantonly or maliciously 
seek to destroy the souls of their companions. If a child 
be desirous of serving God, and refuse to join any longer 
in the sins and follies of his school-fellows and playmates, 
how common is it to endeavour to laugh or persecute him 
out of his religion ! And how often does the dread of sin- 
gularity, and the fear of becoming an object of ridicule, 
prevent persons from following the dictates of their con- 
science, and stifle the convictions which the Spirit of God 
has awakened within them ! Whenever you feel a pro- 
pensity to join the common laugh on such occasions, re- 
member that you are about to commit murder ! — murder 
of the blackest kind ! — and surely this will restrain you. 

What does this commandment require ? 
It commands ua "to hurt nobody by word or deeds to 



158 ON THE SIXTH COMMANDMENT. 

hear no malice nor hatred in our hearts" It requires us to 
speak no provoking words, but to feel and show all manner 
of kindness in heart, word, and conduct, to our neighbour. 
Blessed are the peacemakers ; for they shall be called the chil- 
dren of God. Matt. v. 9. 
Agree with thine adversary quickly. Matt. v. 25. 
Love your enemies, bless them that curse you, do good to them 
that hate you, and pray for them that despitefully use you 
and persecute you. Matt. v. 44. 
From within, out of the heart of men, proceed evil thoughts, 

murders, kc. Mark vii. 21. 
Do violence to no man. Luke iii. 44. 

Ye (those who sought to kill Jesus) are of your father the 
devil : — he was a murderer from the beginning. John viii. 44. 

A new commandment I give unto you, that ye love one ano^ 
ther. John xiii. 34. 

St. Paul mentions as a proof of an unconverted state, that men 
are " full of envy, murder, debate, malignity, despiteful, im- 
placable, unmerciful." Rom. i. 29, 31. 

Recompense to no man evil for evil. If it be possible, live 
peaceably with all men. Avenge not yourselves, but rather 
give place unto wrath : for it is written, Vengeance is mine ; 
I will repay, saith the Lord. — Overcome evil with good. Rom. 

xii. 17— 21. 

Thou shalt not kill : love worketh no ill to his neighbour. Rom. 

xiii. 9, 10. 

Among the works of the flesh are hatred, variance, emula- 
tions, wrath, strife, envyings, murders, and such like. Gal. 
v,21. 

Be ye angry and sin not : let not the sun go down upon your 
wrath. Eph. iv.26. 

Let all bitterness, and wrath, and anger, and clamour, and evil 
speaking, be put away from you, with all malice ; and be ye 
kind one to another, tender-hearted, forgiving one another, 
even as God for Christ's sake hath forgiven you. Eph.iv. 
31 32. 

Put on bowels of mercies, meekness, long-suffering, forbearing 
one another, if any man have a quarrel against any. Ana 
above all these things put on charity. Col. iii. 12 — 14. 
Put them in mind to be gentle, showing all meekness unto all 
men ; for we ourselves also were sometimes living in malice 
and envy, hateful and hating one another : — but according to 
his mercy he saved us, &c. Tit. iii. 2 — 5. 
Love as brethren, be pitiful, be courteous; not rendering evil 
for evil, or railing for railing, but contrariwise, blessing, &c. 
1 Pet. iii. 8. ' . . „ _ fc . . . ' 

Let us love one another ; for love is of God. 1 John lv. 7. 
You no doubt look on murder as a very shocking thing, 
and would tremble at the very thought of committing it. 
But remember, that men do* not arrive at the height of 
wickedness all at once, but are led to it by degrees. In^ 
dulging a quarrelsome, envious, revengeful disposition, 



ON THE SIXTH COMMANDMENT. 



159 



will bring- you step by step to break through all restraints, 
till at length you will not hesitate to take away even the 
life of a fellow creature. Indeed quarrelsome, envious, 
revengeful, unkind thoughts, are themselves murder in the 
sight of God. O how careful ought you to be to cherish a 
kind, affectionate, and forgiving disposition ; and how 
ought you to dread giving way in the least degree to anger, 
envy, or an uncharitable spirit. Drunkenness also fre- 
quently leads on to murder. Men are usually quarrelsome 
when they are intoxicated, and commit acts which the 
whole world could not have persuaded them to do, when 
in their sober senses. O be sure you shun those wicked 
practices, which have ruined the souls and bodies of so 
many, and which may betray you into crimes from which 
you now shrink with abhorrence. 

And if it be so shocking a thing to become the murderer 
of the body, how much more wicked must he be who de- 
liberately murders the souls of his fellow creatures ! Take 
care what sort of an example you set to those around you. 
By setting a bad one you may become a murderer. Take 
care what sort of advice you give your companions. Giv- 
ing them bad advice may make you the murderer of their 
souls I Do not jdare to deride or laugh at religion in any 
person, nor attempt in any way to cause him to forsake 
God. Such conduct is murder, and he who thus endea- 
vours to destroy his brother's soul is a murderer. 

As you would wish not to become a murderer, or the 
victim of a murderer, shun the company of disorderly and 
dissipated persons ; as well as that of angry and furious 
men. 

Make no friendship with an angry man, and with a furious 
man thou shalt not go : lest thou learn his ways, and get a 
snare to thy soul. Prov. xxii. 24, 25. 

Litany. — From battle and murder, and from sudden death ; 
— from envy, hatred, and malice, and all uncharitableness, 
good Lord deliver us. 

Quinquagesima Sunday. — Lord, who hast taught us that all 
our doings, without charity, are nothing worth ; send thy Holy 
Ghost, and pour into our hearts that most excellent gift ot 
charity, the very bond of peace and of all virtues, without 
which whosoever liveth is counted dead before thee. 



160 



ON THE SEVENTH COMMANDMENT. 



ON THE COMMANDMENTS. 

§ 8. SEVENTH COMMANDMENT. 

What is the seventh Commandment ? 
Thou shalt not commit adultery. 

The sixth commandment defends from bloody rage and 
revenge; the seventh from impure lusts. A depraved ap- 
petite can find no sweetness but in what is forbidden. 

What is forbidden in this Commandment ? 

1. Not only the outward act of adultery is forbidden, but 
all impure desires, words, and actions. This sin is called 
Adultery, when one or both of the parties are married : and 
Fornication, when both are unmarried. 
I made a covenant with mine eyes. Job xxxi. 1. 
To deliver thee from the strange woman ; for her house in- 

clineth unto death. Prov. ii. 16. 18. 
To keep thee from the evil woman ; for by means of a whorish 
woman a man is brought to a piece of bread. Prov.vi. 24. 26. 
Whoso committeth adultery with a woman lacketh understand- 
ing ; he that dooth it destroyeth his own soul. Prov. vi. 32. 
Whosoever looketh on a woman to lust after her. hath commit- 
ted adultery with her already in his heart. Matt. v. 28. 
If any man defile the temple of God, him shall God destroy: 
for the temple of God is holy, which temple ye are. 1 Cor. 
hi. 17. 

Neither fornicators, nor idolaters, nor adulterers, &c. shall in- 
herit the kingdom of God. 1 Cor. vi. 9. 18. 

The works of the flesh are manifest, which are these, adultery, 
fornication, uncleanness, lasciviousness, &c. they which do 
such things shall not inherit the kingdom of God. Gal. v. 19. 

Let no corrupt communications proceed out of your mouth. 
Eph. iv. 29. 

Fornication and all uncleanness, let it not be once named 
among you, neither filthiness, nor foolish talking— for this ye 
know, that no whoremonger, nor unclean person, nor covet- 
ous man, who is an idolater, hath any inheritance in the 
kingdom of Christ and of God. Eph. v. 4, 5. 

Mortify, therefore, your members which are upon the earth ; 
fornication, uncleanness, inordinate affection, and evil con- 
cupiscence — for which things' sake the wrath of God cometh 
on the children of disobedience. Col. iii. 5 — 8. 

That every one of you should know how to possess his vessel 
in sanctification and honour ; not in the lust of concupi- 
scence. 1 Thess. iv. 4, 5. 

Flee also youthful lusts. 2 Tim. ii. 22. 

Whoremongers and adulterers God will judge. Heb. xiiL 4. 
£ beseech you as strangers and pilgrims, abstain from fleshly 
lusts, which war against the soul. 1 Pet. ii. 11. 



ON THE SEVENTH COMMANDMENT. 161 

The Lord knoweth how to reserve the unjust unto the day of 

judgment to be punished : but chiefly them that walk after 
- the flesh in the lust of uncleanness. 2 Pet. ii% 10 
The lust of the flesh, and the lust of the eyes, and the pride of 

life, is not of the Father, but of the world. 1 John n. 16. 
The abominable, and murderers, and whoremongers — shall have 

their part in the lake which burnetii with fire and brimstone. 

Rev. xxi. 8. .# v , 

For without — (out of the kingdom of heaven) are whoremongers, 

and murderers, and idolaters, &c. Rev. xxii. 15. 

2. It forbids all immodest behaviour and dress, and 
lewd company. 

The judgments of the Lord upon the daughters of Zion for 

their wantonness. Isa. iii. 16 — 24. 
Wo to the women that hunt the souls of my people, Stc. E2ek. 

xiUMS— 21. 

Evil communications corrupt good manners. 1 Cor k xv. 33. 
I will that women adorn themselves in modest apparel, with 

shamefacedness, and sobriety. 1 Tim. ii. 8 — 10. 
Whose adorning let it not be that outward adorning of plaiting 

the hair, and of wearing of gold, or of putting on of apparel ; 

but let it be the hidden man of the heart, even the ornament 

of a meek and quiet spirit, which is in the sight of God of 

great price. 1 Pet. iii. 3, 4. 

3. It forbids all unchaste books : writing, publishing, 
selling, circulating, or reading them, and every thing 
which has a tendency to excite improper desires. 

' 4. It forbids all gluttony and drunkenness. 
When I had fed them to the fall, then they committed adultery ; 
they were as fed horses ; every one neighed after his neigh- 
bour's wife. Shall I not visit for these things 1 Jer. v. 7 — 9. 
Take heed to yourselves, lest at any time your hearts be over- 
charged with surfeiting and drunkenness. Luke xxi. 34. 
The time past of our life may suffice us, when we walked in 
, lasciviousness, lusts, excess of wine, revellings, banquet- 
ings, &C. 1 Pet. iv. 3. 

5. It forbids frequenting any place where we are likely 
to hear profane and loose conversation, because these 
things are calculated to excite impure thoughts, and to lead 
to improper conduct. 

What is required in this commandment ? 

" To keep my body in temperance, soberness, and chas- 
tity." 

Let us walk honestly, as in theftlay ; not in rioting and drunk- 
enness ; not in chambering and wantonness ; but put ye on 
the Lord Jesus Christ, and make not provision for the flesh, 
to fulfil the lust thereof. Rom. xiii. 13, 14. 

I keep under my body, and bring it into subjection. 1 Cor. 
ix. 27. 

15* 



162 



ON THE EIGHTH COMMANDMENT. 



Let us cleanse ourselves from all filthiness of the flesh and 

spirit. 2 Cor. vii. 1. 
Every man is tempted, when he is drawn away of his own lust 

and enticed. Then when lust hath conceived, it bringeth 

forth sin : and sin, when it is finished, bringeth forth death. 

James i. 14, 15. 

Remember what our Lord says, (Matt. v. 8,) "Blessed 
are the pure in heart, for they shall- see God," — therefore 

Pray to God to 6 cleanse the thoughts of your hearts, by 
the inspiration of his Holy Spirit,' and " to preserve you 
from evil thoughts, which assault and hurt the soul." Do 
not expose yourself to temptation by eating and drinking 
to excess, by indulging in idleness, or frequenting impro- 
per places of amusement, but keep under your body, and 
fly from the first approaches of sin. Know ye not that 
your body is the temple of the Holy Ghost 1 How, then, 
will you dare to pollute it by such abominations 1 Belike 
Joseph, and whenever temptation approaches, ask your- 
self, 

How can I do this great wickedness, and sin against God] Gen. 
xxxix. 9. 11. 

And pray that God may never deal with you as with the 
Gentiles, of whom the apostle Paul whites, 
God also gave them up to uncleanness through the lusts of 
their own hearts — being filled with all unrighteousness, forni- 
cation, wickedness, he. Rom. i. 24 — .29. 
Litany. — From all inordinate and sinful desires, and from all 
the deceits of the world, the flesh, and the devil, good Lord, 
deliver us. 

1st Sunday in Lent. — Give us grace to use such abstinence, 
that our 'flesh being subdued to the Spirit, we may ever obey 
thy godly motions in righteousness and true holiness. 

Purification. — That so we may be presented unto thee with 
pure and clean hearts, by the same thy Son Jesus Christ 
our Lord. 



ON THE COMMANDMENTS. 

§ 9. EIGHTH COMMANDMENT. 

What is the eighth Commandment ? 

Thou shalt not steal. 
What is forbidden in this commandment? 

1. House-breaking, highway -robbery, actual theft, and 
all manner of fraud and injustice. 



ON THE EIGHTH COMMANDMENT. 163 

The following passages contain laws respecting the punishment 
of men for stealing. Exod. xxi. 16 ; xxii. 1—5. 7 — 13. Lev. 
vi. 1 — 7. Deut. xxiv. 7. 
Ye shall not steal, neither deal falsely. Lev. xix. 11. 
Thou shalt not defraud thy neighbour, neither rob him. Lev. 

xix. 13. . . ; . 

Ye shall do no unrighteousness in judgment ; in mete-yard, m 

weight, or in measure. Lev. xix. 35. 
If thou sell aught unto thy neighbour, or buyest aught of thy 
neighbour's hand, ye shall not oppress one another. Lev. 
xxv. 14. , . 

It is naught, it is naught, saith the buyer ; but when he is gone 

his way, then he boasteth. Pro v. xx. 14. 
Bread of deceit is sweet to a man, but afterwards his mouth 

shall be rilled with gravel. Prov. xx. 17. 
The curse shall enter into the house of the thief. Zech. v. 3, 4. 
Defraud not. Mark x. 19. 

Neither thieves, nor covetous, nor extortioners, shall inherit the 

kingdom of God. 1 Cor. vi. 10. 
We have renounced the hidden things of dishonesty. 2 Cor. iv. 2. 
That no man go beyond, and defraud his brother in any matter. 

1 Thess. iv. 6. 

2. Taking advantage of the ignorance of another, in buy- 
ing and selling.* 

3. The use of false weights and measures in selling or 
buying. 

Just balances, just weights, a just ephah, and a just hin, shall 
ye have. Lev. x\x. 26. 

Thou shalt not have divers weights, or divers measures, a great 
and a small. But thou shalt have a perfect and a just weight, 
a perfect and just measure shalt thou have. For all that 
do such things, and all that do unrighteously, are an abomi- 
nation unto the Lord thy God. Deut. xxv. 13 — 16. 

A false balance is abomination to the Lord : but a just weight 
is his delight. Prov. xi. 1. 

Divers weights, and divers measures, both of them are alike 
abomination to the Lord. Prov. xx. 10. 

4. Detaining from another his just due; or borrowing 
money without any hopes of repaying it. 

The wicked borroweth and payeth not again. Ps. xxxvii. 21. 

5. Receiving or concealing stolen goods, is a breach of 
this commandment. 

6. A servant is guilty of theft, when he injures or wastes 
his master's property ; or spends, in idleness, the time for 
which he is paid. 

7. Persons break this commandment, when, by pre- 
tended sickness or want, they impose upon the parish for 
relief, or upon well-disposed persons for charity. 

* See note at the end of the section, page 165. 



164 



ON tHE EIGHTH COMMANDMENT. 



8. A man breaks it when lie evades the taxes. 
Render unto Caesar the things which are Caesar's. Matt, xxii.21 
Mark xii. 17. 

Render, therefore, to all their dues : tribute to whom tribute is 
due. Rom. xiii. 7. 

What does this commandment require ? 

" To be true and just in all my dealings : To keep my 
hands from picking and stealing ; and to learn and labour 
truly to get my own living, and to do my duty in that state 
of life, unto which it shall please God to call me." 
Let him chat stole steal no more ; but rather let him labour, 
working; with his hands the thing which is good. Eph.iv. 28. 
Whatsoever things are honest, whatsoever things are just — 
whatsoever things are of good report; — think on these 
things. Phil. iv. S. 
That ye study to be quiet, and to do your own business, and to 
work with your own hands, as we commanded you ; that 
we may walk honestly toward them that are without, &c. 
IThess. iv. 11, 12. 
Now them that are such, we command and exhort by our Lord 
Jesus Christ, that with quietness they work and eat their 
own bread. 2 Thess. iii. 12. 
Lead a quiet and peaceable life in all godliness and honesty. 
ITim. ii. 2. 

It requires also acts of mercy, which are a kind of debt 
due to the poor, and required as such by God, as sove- 
reign proprietor of all. 
Withhold not good from them to whom it is due, when it is in 

the power of thine hand to do it. Prov. iii. 27. 
He that honoureth his Maker, hath mercy on the poor. Prov. 
xiv. 31. 

Give alms of such things as ye have. Luke xi. 41. 

Ye ought to support the weak, and to remember the words of 

the Lord Jesus, how he said, It is more blessed to give than 

to receive. Acts xx. 35. 

If you have been guilty of a fraud, be like Zaccheus, 
(Luke xix. 8,) and restore to those you have injured four- 
fold. Beware of covetousness, for 
The love of money is the root of all evil. 1 Tim. vi. 10. 
If a person sets his heart too- much on earthly riches, he 
may be tempted to use some dishonest or improper means 
to obtain them. Besides, they are very perishable, and 
can never impart true happiness : seek not, therefore, to 
lay up treasures on earth ; 
But lay up for yourselves treasures in heaven, where neither 
moth nor rust doth corrupt, and where thieves do not break 
through nor steal. Matt. vi. 20. 

This commandment is frequently broken by children. 



ON THE EIGHTH COMMANDMENT. 



165 



How often do they endeavour to cheat and over-reach each 
other ; and what a propensity many of them seem to have, 
to take what does not belong to them, when they are not 
observed ! Some children appear to suppose, that stealing 
from their parents is no crime ; but the Bible says, 
Whoso robbeth his father or his mother, and saith, It is no 

transgression; the same is the companion of a destroyer. 

Prov. xxviii. 24. 

Repress every inclination to fraud or pilfering. Say not 
to yourself, 44 It is a little thing," for little things lead on 
to greater. The habit will grow with your years, and 
may finally bring you to disgrace and ruin. Selfishness is 
a great enticer to theft. Take care you do not indulge it. 
Cultivate a generous spirit, and you will cut off many 
temptations to dishonesty. 

NOTE. 

VARIOUS WAYS IN WHICH THIS COMMANDMENT IS EROKEN. 

"Besides what everybody calls theft, there are many practices which 
amount indirectly to much the same thing, however disguised in the 
world under gentler names. Thus in the way of trade and business : if 
the seller puts off any thing for better than it is, by false assertions, or 
deceitful arts : if he takes advantage of the buyer's ignorance, or particu- 
lar necessities, or good opinion of him, to insist on a larger price for it 
than the current value ; or if he gives less in quantity than he professes, 
or is understood to give,, the frequency of some of these things cannot alter 
the nature of any of them : no one can be ignorant that they are wrong, 
but such as are wilfully or very carelessly ignorant : and the declara- 
tion of Scripture against the last of them is extended, in the same place, 
to every one of the rest. 'Thou shalt not have in thy bag divers weights, 
a great and a small : thou shalt not have in thy house divers measures, a 
great and a small. For all that do such things, and all that do unright- 
eously, are an abomination unto the Lord thy God.' 

"On the other hand : if the buyer takes advantage of his own wealth ; 
and the poverty or present distress of the seller, to beat down the price 
of his merchandise beyond reason : or if he buys up the whole of a com- 
modity, especially if it be a necessary one, to make immediate gain of it; 
or if he refuses or delays his payments beyond the time within which, 
by agreement or the known course of traffic, they ought to be made : 
all such behaviour is downright injustice and breach of God's law. For 
the rule is, 1 if thou sellest aught unto thy neighbour, or buyest aught of 
thy neighbour's hand, ye shall not oppress one another.' 

" Again : borrowing on fraudulent securities, or false representations of 
our circumstances, or without intention, or without proper care after- 
wards to repay; preferring the gratification of our covetousness, our 
vanity, our voluptuousness, our indolence, before the satisfying of our 
just debts : all this is palpable wickedness. And just as bad is the con- 
trary wickedness, of demanding exorbitant interest for lending to igno- 
rant or thoughtless persons : or to extravagant ones, for carrying on their 
extravagance; or to necessitous ones, whose necessities it must con- 
tinually increase, and make their ruin, after a while, more certain, more 
difficult to retrieve, and more hurtful to all with whom they are concerned. 
The Scripture hath particularly forbidden it in the last case, and enjoined 



166 



ON THE EIGHTH COMMANDMENT* 



a very different sort of behaviour. 'If thy brother be waxen poor, and 
fallen in decay with thee, then shalt thou relieve him : yea, though he be 
a stranger, or a sojourner. Thou shalt not give him thy money upon 
usury, nor lend him thy victuals for increase ; but fear thy God, that thy 
brother may dwell with thee.' And the Psalmist hath expressed the two 
opposite characters, on these occasions, very briefly and clearly. — 'The 
wicked borroweth, and payeth not again : but the righteous showeth 
mercy, and giveth.' 

"Another crying iniquity is, when hired servants, labourers, or work- 
men of any sort, are ill used in their wages* whether by giving them too 
little : or, which is often full as bad. deferring it too long. The word of 
God forbids the last in very strong terms. ' Thou shalt not defraud thy 
neighbour, neither rob him: the wages of him that is hired shall not 
abide with thee,' meaning, if demanded, or wanted, 'all night until the 
morning.' 'At his day thou shalt give him his hire ; neither shall the sun 
go down upon it ; for he is poor, and setteth his heart upon it : lest he cry 
against thee unto the Lord, and it be sin unto thee,' Nay, the son of 
Sirach carries it, with reason, (as I observed to you on the sixth com- 
mandment,) further still. 1 The bread of the needy is their life : he that 
defraudeth the labourer of his hire is a blood-shedder.' 

"But, besides all these instances of unrighteousness, there are many 
more that are frequent in all kinds of contracts. Driving bargains that 
we know are too hard ; or insisting rigidly on the performance of them, 
after they appear to be so: making no abatements, when bad times, or 
unexpected losses, or other alterations of circumstances call for them : 
not inquiring into the grounds of complaints, when there is a likelihood 
of their being just : throwing unreasonable burdens upon others, merely 
because they dare not refuse them: keeping them to the very words 
and letter of an agreement, contrary to the equitable intention of it: or, 
on the other hand, alleging some flaw and defect in form, to get loose 
from an agreement, which ought to have been strictly observed : all these 
things are grievous oppression. And though some of them may not be 
in the least contrary to law, yet they are utterly irreconcilable with good 
conscience. Human laws cannot provide for all cases, and sometimes 
the vilest iniquities may be committed under thejr authority and by their 
means. 

"It is therefore a further lamentable breach of this commandment, 
when one person puts another to the charge and hazard of law, un- 
justly or needlessly ; or in ever so necessary a law-suit, occasions unne- 
cessary expenses, and contrives unfair delays : in short, when any thing 
is done by either party : by the counsel that plead or advise in the cause, 
or by the judge, who determines it contrary to real justice and equity. 

" Indeed when persons, by any means whatever, withhold from another 
his right ; either keeping him ignorant of it, or forcing him to unrea- 
sonable cost or trouble to obtain it; this, in its proportion, is. the same 
kind of injury with stealing from him. To see the rich and great, in these 
or any ways, bear hard upon the poor, is very dreadful : and truly, it is 
little, if at all, less so, when the lower sort of people are unmerciful, as 
they are but too often, one to another. For, as Solomon observes, ' a poor 
man that oppresseth the poor, is like a sweeping rain, which leaveth no 
food.' But if it be a person ever so wealthy, that is wronged, still his 
wealth is his own : and no one Can have more right to take the least part 
of it from him, without his consent, than to rob the meanest wretch in 
the world. Suppose it be a body or number of men ,* suppose it to be 
the government, the public that is cheated; be it of more or less, be it so 
little as not to be sensibly missed ; let the guilt be divided among ever so 
many ; let the practice be ever so common ; still it is the same crime,, 
however it may vary in degrees ; and the rule is without exception, that 
'no man go beyond, or defraud his brother in any matter. 1 "Seeker'* 
Lectures, p. 226. 



ON THE NINTH COMMANDMENT, 



167 



ON THE COMMANDMENTS, 

§ 10. NINTH COMMANDMENT. 

What is the ninth Commandment ? 
Thou shah not bear false witness against thy neighbour. 

What member of the body is this commandment intended to 
restrain ? 

The tongue, which is too apt to offend. 
Jam "to keep my tongue from evil-speaking, lying, 
and slandering." 
£eep thy tongue from evil, and thy lips from speaking guile. 
Ps. xxxiv. 13. 

I will take heed to my ways, that I sin not with my tongue : I 
will keep my mouth with a bridle. Ps. xxxix. 1. 

Set a watch, O Lord, before my mouth; keep the door of my 
lips. Ps. cxli. 3. 

If any man among you seem to be religious, and bridleth not 
his tongue, this man's religion is vain. James i, .26. 

The tongue is a little member, and boasteth great things: 
and the tongue is a Are, a world of iniquity: it defileth the 
whole body, and it is set on fire of hell.-^-The tongue can no 
man tame ; it is an unruly evil, full of deadly poison.. 
James iii. 5 — 8. 

What do you mean by bearing false witness against your 
neighbour ? 

Unjustly accusing any one, whether on oath or other- 
wise. 

If a false witness rise up against any man, to testify against 
him that which is wrong ; the iudges shall make diligent in- 
quisition; and if the witness be a false witness, then shall 
ye do unto him as he had thought to have done unto his 
brother. Deut. xix. 16 — 19. 

A false witness shall not be unpunished, and he that speaketh 
lies shall perish. Prov. xix. 5. 9. 

A man that beareth false witness against his neighbour is a 
maul, and a sword, and a sharp arrow. Prov. xxv. 18. 

Neither accuse any falsely. Luke iii. 14, 

Naboth was put to death by false witnesses. 1 Kings xxi. 10 — 13. 
False witnesses were employed by the chief priests, that Jesus 

might be put to death. Matt. xxvi. 60. 
Blasphemers, and false accusers, are in the black list of the sins- 

of the last times. 2 Tim. iii. 2. 

What does this commandment forbid ? 
1. It forbids evil speaking. 

Evil speaking consists in relating things to our neigh- 
bour's prejudice, when the making them known cannot 



168 



ON THE NINTH COMMANDMENT. 



answer any good purpose. The facts stated may be true, 
but Christian charity should induce us to hide them.* 

The Scriptures place this sin in the company of the 
worst of wicked actions. 

Thou shalt not go up and down as a tale-bearer among thv 
people. Lev. xix. 16. & * 

Lord, who shall abide in thy tabernacle 1 He that speaketh 
the truth in his heart, he that backbiteth not with his tongue 
nor taketh up a reproach against his neighbour. Ps. xv. 1— -3* 

° U xv°19 the h6art proceed false witness > blasphemies. ' Matt 

Backbiters and inventors of all evil things, (Rom. i. 30.) and 

Revilers are ranked with those who shall not inherit the kingdom 
of God. 1 Cor. vi. 10. 

Let all evil speaking be put away from you. Eph. iv. 31. 

Speak evil of no man. Tit. iii. 2. 

Speak not evil one of another, brethren. James iv. 11. 
Lay aside all guile, and hypocrisies, and envies, and evil- 
speakings. 1 Pet. ii. I. 

2. It forbids' lying. 

Lying is inventing falsehoods, or reporting things with- 
out sufficient evidence of their truth, whatever motive we 
may have in so doing. It is speaking untruths with an 
intent to deceive, or designedly conveying in any way an 
impression different from the truth.f 



* Further : speaking or intimating things to any person's disadvantage, 
though they be true, is seldom innocent. For it usually proceeds from 
bad principles : revenge, envy, malice, pride, censoriousness ; unfair zeal 
for some private or party interest : or at best, from a desire of appearing 
to know more than others, or mere impertinent fondness of talking. Now 
these are wretched motives for publishing what will be hurtful to one of 
our brethren. Sometimes, indeed, bad characters and bad actions, ought 
to be known : but much oftener not, or not to all the world, or not by our 
means. — Seeker's Lectures, p. 238. 

t It must now be observed further, that though undoubtedly those false- 
hoods are the worst, which hurt others the most directly, yet falsehoods 
in general are hurtful and wrong. And therefore lying ; all use either of 
words or actions of known settled import, with purpose toMeceive, is un- 
lawful. And those offences of this kind, which may seem the most harm- 
less, have yet commonly great evil in them. Lying destroys the very 
end of speech, and leads us into perpetual mistakes, by the very means 
which God intended should lead us into truth. It puts an end to all the 
pleasure, all the benefit, all the safety of conversation. Nobody can 
know on what or whom to depend. For if one person may lie, why not 
another'? And at this rate, no justice can be done, no wickedness be 
prevented or punished, no business go forward. All these mischiefs 
will equally follow, whether untruths be told in a gross barefaced manner, 
or disguised under equivocations, quibbles, and evasions. The sin there- 
fore is as great in one case as the other. And it is so great in both, that 
no sufficient excuses can ever be made for it in either though seYeral 
are often pleaded.— Ibid. p. 240. 



ON THE NINTH COMMANDMENT. 169 

The propensity of lying shows itself so early, that children go 
astray as soon as they be born, speaking lies. They endea- 
vour to deceive before they are able to speak. Ps. lviii. 3. 

Thou shalt not raise a false report. Exod. xxiii. 1. 

Neither lie one to another. Lev. xix. 11. 

He that worketh deceit shall not dwell within my house; he 
that telleth lies shall not tarry in my sight. Ps. ci. 7. 

I hate and abhor lying ; but thy law do I love. Ps. cxix. 163. 

Deliver my soul, O Lord, from lying lips, and from a deceitful 
tongue. Ps. cxx. 2. 
i These things doth the Lord hate, yea, they are an abomination 
unto him ; — a lying tongue — an heart that deviseth wicked 
abominations — a false witness that speaketh lies. Prov. vi. 
16—19. 

The lip of truth shall be established for ever : but a lying tongue 

is but for a moment. Prov. xii. 19. 
Lying lips are abomination to the Lord : but they that deal 

truly are his delight. Prov. xii. 22. 
The Jews were guilty of transgressing and lying against the 

Lord, conceiving and uttering from the heart words of false- 
hood. Isa. lix. 13. 
Swearing and lying were among the sins, which should cause 

the land to mourn. Hos. iv. 2. 
The inhabitants have spoken lies, and their tongue is deceitful 

in their mouth, therefore will I make thee sick in smiting 

thee. Mic. vi. 12, 13. 
These are the things that ye shall do, speak ye every man the 

truth to his neighbour. Zech. viii. 16. 
Ye are of your father the devil. When he speaketh a lie, he 

speaketh of his own ; for he is a liar and the father of it. 

John viii. 44. 

Ananias and Sapphira were struck dead for telling lies. Acts 
v. 3. 10. 

Speaking the truth in love, putting away lying, speak every 

man truth with his neighbour. Eph. iv. 15. 25. 
Lie not one to another. Col. iii. 9. 

The^law is made for liars, for perjured persons, &c. 1 Tim. 

All liars shall have their part in the lake which burnetii with 
fire and brimstone. Rev. xxi. 8. 

There shall in no wise enter into it any thing that defileth, nei- 
ther whatsoever worketh abomination, or maketh a lie. Rev. 
xxi. 27. 

Without it — whosoever loveth and maketh a lie. Rev. xxii. 15. 
2. It forbids slandering. 

Slandering is lying and evil speaking joined together: 
and the common practice of mending the stories that we 
hear of others' characters, by making additions to them, is 
slander.* 

* We all think it an injury, in the tenderest part, when bad impressions 
are made on others concerning us ; and therefore should conscientiously 
avoid doing the same injury to others : making them designedly, without a 
cause, is inexcusable wickedness. And even where we intend no harm, 



170 



ON THE NINTH COMMANDMENT. 



Whoso privily slandereth his neighbour, him will I cut off. Ps. 
ci. 5. 

He that uttereth a slander is a fool. Prov. x. 18. 

Angels bring not railing accusation against them (dignities) be- 
fore the Lord. 2 Pet. ii. 1 1. 

Michael, the archangel, durst not bring against him (Satan) a 
railing accusation"; but said, The Lord rebuke thee. Jude 9. 
Avoid tale-bearing-, and never show a readiness to be- 
lieve evil of others, or in any way encourage persons to 
speak evil of others. 

How long will ye judge unjustly 7 Ps. lxxxii. 2. 

The north wind drivetb away rain : so doth an angry counte- 
nance a backbiting tongue. *Prov. xxv. 23. 

Charity envieth not, belie veth all things, hopeth all things. 
1 Cor. xiii. 4 — 7. 

Not rendering railing for railing, but contrariwise, blessing 
For he that will love life, and see good days, let him refrain 
his tongue from evil, and his lips that they speak no guile. 
1 Pet. iii. 9, 10. 

Much mischief and unhappiness are occasioned by the 
breach of this commandment. Tale-bearers, liars, and 
slanderers, bring great trouble upon individuals, and fre- 
quently cause divisions in families, and amongst friends. 
Be careful how, and to whom, you repeat what you may 
hear. Never speak without consideration, but ask your- 
self, if what you are going- to say is likely to do any one 
an injury. If you find it is, repress it. Be not great 
talkers, remember 
In the multitude of words there wanteth not sin. Prov. x. 19. 
And not only restrain your lips, but keep your heart 
diligently ; for out of the abundance of the heart, the mouth 
speaketh. Do not harbour any prejudices in your mind, 



we may do a great deal. Whatever hurts, in any respect, the reputation 
of persons, always gives them great pain, and often doth them great pre- 
judice, even in their most important concerns. For indeed almost every 
thing in this world depends on character. And when once that hath suffer- 
ed an imputation ; for the most part, neither the persons calumniated, be 
they ever so innocent, can recover it completely by their own endeavours, 
nor the persons who have wronged them, be they ever so desirous, re- 
store it fully to its former state : though certainly they, who rob others of 
their good name, or even without design asperse k, are full as much 
bound to make restitution for that, as for any other damage which they 
cause. But were they not to hurt at all the person against whom they 
speak, still they hurt themselves, and lessen the power or' doing good in 
the world; they often hurt their innocent families by the provocations 
which they gave ; they grieve their friends ; they set a mischievous ex- 
ample in society ; and, if they profess any religion, bring a dreadful re- 
proach upon it, by a temper and behaviour so justly hateful to mankind. 
Seeker's Lecttcres : p. 239. 



ON THE TENTH COMMANDMENT. 



171 



but try to think well of every one, on whose character you 
cannot positively decide. Judge of others with candour. 
Be tender of your neighbour's reputation, and be not slow 
to vindicate him when you hear him wronged. Above all, 
be careful always to speak the truth, and let no profit or 
advantage tempt you to be guilty of a lie, or an equivoca- 
tion. Pray to God to tame your tongue, and fill your 
mouth with wisdom. 
Litany. — That it may please thee to forgive our enemies, per- 
secutors, and slanderers, and to turn their hearts. From 
envy, hatred, and malice, and all uncharitableness, good Lord 
deliver us. 

ON THE COMMANDMENTS. 

§ 11. TENTH COMMANDMENT. 

What is the tenth Commandment ? 

Thou shalt not covet thy neighbour's house, thou shalt 
not covet thy neighbour's wife, nor his servant, nor his 
maid, nor his ox, nor his ass, nor any thing that is his. 
What does this commandment forbid? 

It forbids us coveting or desiring other men's goods, that 
is, their property of whatever kind. Thus it condemns all 
improper desires of the heart. All the other command- 
ments, in spirit, forbid the evil desires and thoughts of 
the heart, but this, in the very letter of it. Covetousness 
is called idolatry because it draws the heart from God, and 
induces men to place their dependence on something else 
than his favour for their happiness. Nothing can be more 
injurious to spirituality of mind than the indulgence of this 
sin. It was by this commandment St. Paul was convinced 
that he was a sinner. 

I had not known lust, except the law had said, Thou shalt not 
covet. P,om. vii. 7. 

The covetous, whom the Lord abhorreth. Ps. x. 3. 

He that hateth covetousness, shall prolong his days. Prov. 
xxviii. 16. 

For the iniquity of his covetousness was I wroth. Isa. lvii. 17. 
They covet fields, and take them by violence ; and houses, and 

take them away. Mic. ii. 2. 
Wo to him that coveteth an evil covetousness. Hab. ii. 9. 
Lay not up for yourselves treasures upon earth, — for where your 

treasure is, there will your heart be also. Ye cannot serve 

God and mammon. Matt. vi. 19 — 24. 
Take heed and beware of covetousness. Luke xii. 15. 



172 ON THE TENTH COMMANDMENT. 

I have coveted no man's silver or gold. Acts xx. 33. 
Thou shalt not covet. Rom. xiii. 9. 

If any man that is called a brother, be covetous or an idolater, 

with such an one no not to eat. 1 Cor. v. 11. 
Neither thieves nor covetous shall inherit the kingdom of God. 

1 Cor. vi. 10. 

All uncleanness, or covetousness, let it not be once named 
among you, as becometh saints. Eph. v. 3. 

No covetous man, who is an idolater, hath any inheritance in 
the kingdom of Christ and of God. Eph. v. 5. 

Mortify your members, &c, inordinate affection, evil concupis- 
cence, and covetousness, which is idolatry. Col. iii. 5. 

In the last times men shall be covetous, proud, having a form 
. of godlmess, but denying the power thereof. • 2 Tim. iii. 2. 5. 

Let your conversation be without covetousness. Heb. xiii. 5. 

Every man is tempted when he is drawn away of his own lust, 
and^ enticed : Then, when lust hath conceived, it bringeth 
forth sin : and sin, when it is finished, bringeth forth death. 
James i. 14, 15. 

If ye have bitter envying and strife in your hearts, glory not. 
James iii. 14. 

The lust of the flesh, and the lust of the eyes, and the pride of 
life, is not of the Father, but is of the world. 1 John ii. 16. 

What instances have we, in Scripture, of the evil consequences 

of indulging covetousness ? 
Eve coveted the fruit of the tree, and then took it. Gen. iii. 6. 
Achan's sin began by coveting. Josh. vii. 20, 21. 
Saul's covetousness led him to fly on the spoil of the Amalek- 

ites, which was forbidden. 1 Sam. xv. 9. 
David's coveting Uriah's wife led him to adultery and murder. 

2 Sam. xi. 2 — 4. 

Ahab's covetousness led him to the murder of Naboth. 1 Kings 
xxi. 4—16. 

Gehazi coveted the present Naaman brought for his- master, and 
then obtained it by a lie. 2 Kings v. 20. 

The young man who could not part with his possessions to fol- 
low Christ. M"att. xix. 21. 

Judas's covetousness led him to betray his Master. Matt. xxvi. 15. 

Balaam loved the wages of unrighteousness, which caused him 
to go to curse the Lord's people. 2 Pet. ii. 15. 

Lot is the only child of God on record in the Scripture who was 
guilty of this sin. It led him to choose his residence in 
wicked Sodom. Gen. xiii. 10. 

We ought to be content with such things as God gives 
us, who provides for us with fatherly care, and will with- 
hold nothing but what would, in some way or other, be 
injurious to us. 
Neither murmur ye, as some of them also murmured, and were 

destroyed of the destroyer. 1 Cor. x. 10. 
I have learned, in whatsoever state I am, therewith to be con- 
tent. Phil. iv. 11. 
Godliness with contentment, is great gain. For we brought 



ON THE TENTH COMMANDMENT. 



173 



nothing into this world, and it is certain we can carry nothing 
out ; and having food and raiment, let us be therewith content. 
But they that will be rich, fall into temptation and a snare. 
For the love of money is the root of all evil : which, while 
some coveted after, they have erred from the faith, and pierced 
themselves through with many sorrows. 1 Tim. vi. 6 — 10. 
Be content with such' things as ye have. Heb. xiii. 5. 
We are forbidden to envy the advantages of others, so 
as to make us dissatisfied with the mercies bestowed on 
ourselves, and lead us to sinful methods of procuring what 
may appear a more agreeable situation. 

Discontent implies, that God has not chosen so well for 
us, as we could have done for ourselves: and, that we 
have not all w T e deserve to have : a discontented man 
would be so, whatever situation he was in. 
Do not all sins proceed from the corrupt principles of man's 
heart ? 

Yes, so our Lord teaches. 
From within, out of the heart of man, proceed evil thoughts, 

— eovetousnes.-, &c. Mark vii. 21, 22. 
They conceive mischief, and bring forth iniquity. Tsa. lix. 4. 
Most men deceive themselves, by fancying, that, if they 
refrain from gross violations of the law, they are in a safe 
state : therefore, to strike at the root of disobedience, we 
have this commandment. 

The poorest person, who is contented with his station, 
is far more happy than a rich man, who covets what he 
does not yet possess. Thank God for what you already 
enjoy, and think how much less comfortable your situ- 
ation would have been, if he had dealt with you after your 
deservings. Let not your desires w T ander after forbidden 
objects. 

Keep your heart with all diligence, Prov. iv. 23 ; and pray 

Create in me a clean heart, Ps. li. 10; and 

Incline not my heart to covetousness. Ps. cxix. 36. 

Collect for St. Matthew'- 's day. — Grant us grace to forsake all 

covetous desires, and inordinate love of riches, and to follow 

the same thy Son Jesus Christ. 

NOTE. 

ON DISCONTENT. 

Though our selfish desires were to raise in us no malignity against our 
fellow creatures ; yet if they tempt us to murmur against our Creator ; 
and either to speak or think ill of that distribution of things, which hia 
Providence hath made; this is great impiety, and rebellion of the heart 
against God: who hath an absolute right to dispose of the works of his 
hands as he pleases; and uses it always both with justice and with good- 
ness to us. Were we innocent, we could none of us demand more ad- 
16* 



174 



ON THE TENTH COMMANDMENT. 



vantages of any sort, than he thought fit to give us : but as we are guilty 
wretches, far from having a claim to this or that degree of happiness, 
we are every one liable to severe punishment. And therefore, with the 
many comforts and blessings which we have now, and the eternal felicity, 
which, through the mercy of our heavenly Father, the merits of our 
blessed Redeemer, and the grace of the Holy Spirit, we may, if we will, 
have hereafter, surely we have no ground to complain of our condition. 

Hut further yet: though we may not be conscious of what we shall 
study to hide from ourselves, that our desires carry us either to behave 
or wish ill to our neighbours ; or to repine against God ; still, if they dis- 
turb and agitate our minds, if we are eager and vehement about the ob- 
jects of them, we are not arrived at the state in which we should be 
found. Some feeling of this inward tumult, especially on trying occasions, 
may be unavoidable by fallen man ; and more of it natural to one person 
than another: but, after all, it is voluntary indulgence that gives our ap- 
petites, and passions, and fancies, the far greatest share of their dominion. 
We inflame them, when else they would be moderate: we affect things, 
for which we have really no liking, merely because they are fashionable : 
we create imaginary wants to ourselves; and then grow as earnest for 
what we might do perfectly well wiihout, as if the whole of our felicity 
consisted in it. This is a very immoral state of mind ; and hurries per- 
sons, almost irresistibly, into as immoral a course of life. In proportion 
as worldly inclinations "of any kind engage the heart, they exclude from 
it social affection, compassion, generosity, integrity ; and, yet more effec- 
tually, love to God and attention to the concerns of our future state. Nor 
do they almost ever fail to make us at present miserable, as well as 
wicked. They prey upon our spirits, torment us with perpetual self-dis- 
like, waste our health, sink our character, drive us into a thousand foolish 
actions to gratify them; and when all is done, can never be gratified, so 
as to give us any lasting satisfaction First, we shall be full of anxieties 
and fears ; when we have got over these, and obtained our wish, we shall 
quickly find it comes very short of our expectation: then we shall be 
cloyed, and tired, and wretchedly languid, till some new craving sets us 
on work to as little purpose as the former did ; or till we are wise enough 
to see that such pursuits are not the way to happiness. 

But supposing persons are not violent in pursuing the imagined good 
things of this world; yet if they be dejected and grieved, that no more 
of them have fallen to their lot; if they mourn over the inferiority of 
their condition, and live in a perpetual feeling of affliction (be it ever so 
calm) on that account ; or indeed on account of any cross or disadvan- 
tage whatever, belonging to the present life : this also is a degree, though 
the lowest and least, yet still a degree, of inordinate desire. For we are 
not grateful, if, inste'ad of taking our portion of happiness here with 
cheerfulness, and due acknowldgements for it, we only lament, that it is 
not, in this or that respect, more considerable ; and we are not wise if 
we imbitter it, be it ever so small, by a fruitless sorrow, instead of making 
the best of it. — Seeker's Lectures, p. 246. 



We have now explained all the commandments contained in 
the two tables of the law; Do not you feel that you have 
broken them, and are exposed to the curse pronounced 
upon all transgressors ? 
Yes; we, as well as all the rest of mankind, have 

broken them in thought, word, and deed, and are justly 

condemned. 



ON THE TENTH COMMANDMENT. 



175 



There is not a just man upon earth, that doeth good, and sin- 

neth not. Eccl. vii. 20. 
All have sinned and come short of the glory of God. Rom. 

iii. 23. 

By the works of the law shall no flesh be justified. Gal. ii. 16» 
Cursed is every one that continueth not in all things which are 

written in the book of the law, to do them. . Gal* iii. 10, 
Whosoever shall keep the whole law, and yet offend in one 

point, he is guilty of all. James ii. 10. 
In many things we offend all. James iii. 2. 

What ought we then to do ? 

We ought to pray that God would make us deeply sen- 
sible of the greatness and number of our sins, and cause us 
to flee to Christ for pardon and salvation. 
For thy name's sake, O Lord, pardon my iniquity, for it is 

great. Ps. xxv. 11. 
By him, all that believe are justified from all things, from which 
ye could not be justified by the law of Moses. Acts xiii. 39. 
Christ is the end of the law for righteousness to every one that 

believeth. Rom. x. 4. 
Christ hath redeemed us from the curse of the law, being made 
a curse for us. Gal. iii. 13. 
We see, then, that the Bible is a rule of life. It is of 
little use to be able to read it, unless our lives be regu- 
lated by it, and unless we bring its holy precepts into our 
daily practice. 

Remember, (2 Pet. ii. 21,) it had been better not to have 
known the way of righteousness, than after you have 
known it, to turn from the holy commandment delivered 
unto you. 

Apply the Scriptures, and brings them home to your- 
selves. Knowledge pufYeth up. You may have read a 
great deal, and you may recollect a great deal, but this 
will do you no good, unless you order your life by its pre- 
cepts. Try yourselves by your obedience. You must 
obey one of two masters, (Matt. vi. 24. 1 Kings xviii. 21.) 
Are you serving God ] You perhaps shrink from the 
question. You feel you are bad. But do you wish to be 
better? Did you ever try to be sol Did you ever pray 
for a new heart — a heart to love and serve him 1 No man 
ever kept God's commandments while in a state of nature. 
Our hearts are by nature so wicked, that we are not able 
to do any good thing, nor even to wish to do right, in order 
to please God. Rom. vi. 23. Phil. ii. 13. 

Pray earnestly to God that he would overcome your 
evil heart, and give you power to resist sin. The promise 



176 ON PRAYER. 

recorded in his word, (Luke xi. 11 — 13,) is intended to 
encourage you. 

Communion Service. — Lord, have mercy upon us, and write all 
these thy laws in our hearts, we beseech thee. 

Is/ Sunday after Epiphany. — Grant that we may both per- 
ceive and know what things we ousht to do, and also may 
have grace and power faithfully to fulfil the same. 



CHAPTER X. 
ON THE LORD'S PRAYER. 

§ 1. ON PRAYER. 

You have now been instructed in the three branches of your 
baptismal vow. But, my good child, know this, that 
thou art not able to do these things of thyself, nor to 
walk in the commandments of God, and to serve him; 
how then may you be enabled to perform them ? 
Through God's " special grace," without which I can 
neither repent, believe, nor obey. 
Without me ye can do nothing. John xv. 5. 
In me (that is in my flesh) dwelleth no good thing. Ronu 
vii. 18. 

By the grace of God, I am what I am. 1 Cor. xv. 10. 

Not that we are sufficient of oursslves to think any thing as of 

ourselves ; but our sufficiencj* is of God. 2 Cor. iii. 5. 
My grace is sufficient for thee. 2 Cor. xii. 9. 
Strengthened with might, by his Spirit, in the inner man. Eph. 

iii. 16. 

It is God which worketh in you both to will and to do of his 

good pleasure. Phil. ii. 13. 
I can do all things, through Christ which strengthened me. 

Phil. iv. 13. 

Art. 10. 'The condition of man after the fall of Adam is such, 
that he cannot turn and prepare himself by his own natural 
strength and good works, to faith, and calling upon God: 
wherefore we have no power to do good works, pleasant and 
acceptable to God, without the ?race of God, by Christ, pre- 
venting us, that we may have a good will, and working with 
us, when we have that good will.' 

If, then, our hearts are wicked, and we are unable to 
change them, and if we must perish everlastingly if we 
should die in our sins ; we see that unless God help us, 
no other power can save us from perishing. 
What do you mean by God's special grace ? 

The influences of his Holy Spirit, (which God will give 



ON PRAYER. 177 

to all who ask him,) whereby their souls are converted, 
comforted, and sanctified.* 

Grace means favour freely bestowed, and it implies un- 
worthiness in the person on whom it is bestowed. The 
salvation of the people of God is altogether of his grace : 
It springs from his grace, is carried on by his grace, and 
is completed by his grace, through Jesus Christ, who is • 
Full of grace and truth. And of his fulness have all we re- 
ceived, and grace for grace. — Grace and truth came by Jesui 
Christ. John i. 14—17. 
Being justified freely by his grace. Rom. iii. 24. Tit. iii. 7. 
By grace ye are saved. Eph. ii. 5. 

Who hath saved us, and called us with an holy calling, accord- 
ing to his purpose and grace. 2 Tim. i. 9. 
God giveth grace to the humble. 1 Pet. v. 5. 

What must you do to obtain the special grace of God ? 

I " must learn at all times to call for it by diligent 
prayer and by constantly making use of all the other 
means of grace ; they are called the means of grace, be- 
cause, in the right use of them, grace will be bestowed 
upon us. 
What is prayer ? 

The offering up of our desires to God, and asking him 
in faith and patience, for such things as are agreeable to 
his will. 

All our mercies must come to us from God; but he 
often makes us ask for them, in diligent persevering prayer, 
before he gives them to us \ since we set very little value 

* The special grace of the gospel consists, partly in the outward revela- 
tion, which it makes to us, of divine truths ; partly in the inward assist- 
ance, which it bestows on us for obeying the divine will. The latter is 
the point here to be coonsidered. 

That God is able, by secret influences on our minds, to dispose us 
powerfully in favour of what is right, there can be no doubt : for we are 
able, in some degree, to influence one another thus. That there is need 
of his doing it, we have all but too much experience ; and that therefore we 
may reasonably hope for it, evidently follows. He interposes continually 
by his providence, to carry on the course of nature in the material world ; 
is it not then very likely, that he should interpose in a case, which, as far 
as we can judge, is yet more worthy of his interposition ; and incline and 
strengthen his poor creatures to become good and happy, by gracious 
impressions on their souls, as occasions require 1 But still, hope and 
likelihood are not certainty : and God " whose ways are past finding out," 
might have left all men to their own strength, or rather indeed their own 
weakness. But whatever he doth in relation to others, which is not our 
concern, he hath clearly promised to us Christians, that "his grace shall 
be sufficient for us :" "his Holy Spirit shall enable us effectually to d« 
every thing which his word requires. — Seeker, page 256. 



178 



ON PRAYER. 



upon those blessings which we obtain without exertion. 
Ezek. xxxvi. 37. 
Pour out your heart before him. Ps. Ixii. 8. 
To whom should your prayers be addressed? 

To God, in the name of Christ, and trusting only in his 
merits and mediation ; therefore we conclude our prayers, 
"Through Jesus Christ our Lord." 

In the morning will I direct my prayer unto thee, and will 

look up. Ps. v. 3. 
O thou that hearest prayer, unto thee shall all flesh come. Ps. 

lxv. 2. 

No man cometh unto the Father but by me. John xiv. "6. 
Whatsoever ye shall ask the Father in my name, he will give 

it you. John xiv. 13; xv. 16; xvi. 23. 
Through him (Christ) we both have access, by one Spirit, unto 

the Father. Eph. ii. 18. 
There is one mediator between God and men, the man Christ 

Jesus. 1 Tim. ii. 5. 
Having, therefore, boldness to enter into the holiest by the 

blood of Jesus — let us draw near with a true heart, in rail 

assurance of faith. Heb. x. 19 — 22. 

Art your prayers acceptable to God, when the heart is not en- 
gaged? 

No : unless the heart be engaged, the words can be of 
no avail. The Scribes and Pharisees for a pretence made 
long prayers, while they devoured widows' houses. 
Matt, xxiii. 14. Prayer does not consist in repeating a 
mere form of words/though we say them over ever so 
often rand a person may breathe out his desires to God 
with groanings that cannot be uttered, and yet be accepted. 
Such seems to have been the prayer of Moses. Exod. xiv. 
15. Therefore, when we begin to pray, we should try to 
remember, that to the God we worship, "all hearts are 
open, all desires known, and from him no secrets are hid." 
May we feel truly ashamed to think how many mercies 
we have asked for, which we did not wish to have ; and 
how many sins we have confessed, on account of which 
we have felt no. sorrow. 
Let the words of my mouth, and the meditation of my heart be 

acceptable in thy sight. Ps. xix. 14. 
When thou saidst, Seek ye my face : my heart said unto thee, 

Thy face, Lord, will I seek. Ps. xxvii. 8. 
Rend your heart, and not your garments. Joel ii, 13. 
When thou prayest, enter into thy closet ; and when thou hast 
shut thy door, pray to thy Father which seeth in secret. But 
when ye pray, use not vain repetitions as the heathen do : 
for they think that they shall be heard for their much speak- 
ing. Matt. vi. 6, 7. 



ON PRAYER. 179 

This people draweth nigh unto me with their mouth, and honour- 
eth me with their lips : but their heart is far from me. But 
in vain do they worship me. Isa. xxix. 13. Matt, xv, 8, 9, 
Mark vii. 6. 

Prayer, if properly engaged in, increases our faith, and 
makes us more sensible of our wants. We must, there- 
fore, pray, in order that we may be fitted to receive the 
mercies we stand in need of. It is not only the evidence 
of grace already communicated, but the means of obtain^ 
ing more. 

Do we need any help in order that we may pray acceptably ? 

Yes : we cannot pray aright without the assistance of 
the Holy Spirit. 
I will pour upon the house of David the spirit of grace and of 

supplications. Zech. xii. 10. 
The Spirit also helpeth our infirmities : for we know not what 

to pray for as we ou^ht. Rom. viii. 26. 
I will pray with the Spirit, Ste. 1 Cor. xiv. 15. 
Praying always, with all prayer and supplication in the spirit. 
Eph. vi. IS. 

We are the circumcision, which worship God in the spirit. Phil, 
iii. 3. 

Praying in the Holy Ghost. Jude 20. 

What art the dispositions which are necessary to true prayer , 
and which are produced in the heart of the Christian by 
the Holy Spirit. 

1. Sincerity. 

The prayer of the upright is his delight. Prov. xv. 8* 
Ye shall seek me and find me, when ye shall search for me with 
all your heart. Jer. xxix. 13. 

2. Humility. 

We should endeavour to get solemn views of the ma-« 
jesty of that God before whom angels veil their faces* 
He forgetteth not the cry of the humble. Ps. ix. 12. 
Thou hast heard the desire of the humble. Ps. x. 17,. 

3. Faith. 

Whatsoever \e shall ask in prayer, believing, ye shall receive. 
Matt. xxi. 22. 

What things soever ye desire, when ye pray, believe that ye re-» 
ceive them, and ye shall have them. Mark xi. 24. 

4. Fervency. 

Fervent in spirit. Rom. xii. 11. 

The effectual fervent prayer of a righteous man, availeth much* 
James v. 16. 

5. Perseverance. 

Continuing instant in prayer. Rom. xii. 12. 

Watching unto prayer with all perseverance. Eph. vi. 18* 



180 



ON PRAYER. 



There is nothing we so easily tire of as prayer : what- 
ever earnestness we may sometimes feel, we are very apt 
to faint, when the sins we complain of are not subdued, 
and when the mercies we want are not immediately 
granted': therefore Jesus spake the parable of the unjust 
judge. 

That men ought always to pray, and not to faint. Luke xviii. 1. 
What are the different kinds of prayer ? 

1. Public prayer, or the worship of God with the con- 
gregation of his people, on which occasions public forms 
of prayer were used by the Jews. 

The Israelites had a form of thanksgiving, when they offered 
the first-fruits of the ground. Deut. xxvi. 3 — 15. 

The prayer used by Solomon at the dedication of the temple, 
when all Israel were assembled. 1 Kings viii. 54 — 56. 

David's prayer, when the ark is brought back. 1 Chron. xvi. 
7—36. 

Jehoshaphat's prayer, when his country was invaded. 2 Chron. 
xx. 5 — 13. 

King Hezekiah commanded the Levites to sing praise unto the 
Lord, with the w r ords of David and Asaph. 2 Chron. xxix. 
29, 30. 

A form of prayer was used when the foundation of the second 
temple w T as laid. Ezra iii. 10, 11. 

The whole multitude were praying without at the time of in- 
cense. Luke i. 10. 

Peter and John went into the temple at the hour of prayer. 
Acts iii. 1. 

2. Social prayer, the worship of God with our families 
or friends. 

Where two or three are gathered together in my name, there am 

I in the midst of them. Matt.xviii. 19, 20. 
These all continued with one accord in prayer and supplication. 

Acts i. 14. 

He came to the house of Mary, where many were gathered to- 
gether, praying. Acts xii. 12. 

3. Private prayer, or the worship of God in secret. All 
good men have agreed in the necessity of this. Religion 
consists in walking with God, and trying to please him ; in 
striving against sin, and making progress in holiness. A 
life of prayer alone will enable us thus to devote ourselves 
to his service, and we therefore find that all the saints of 
God have been men of prayer. 

We have a great many instances of our Saviour's retir- 
ing to pray alone. Mark i. 35. Luke xxii. 44. 
Abraham, Gen. xvii. 18. 20. — Eliezer, Gen. xxiv. 12. 56. — Jacob, 
Gen.xxxii. 24 — 30. — Moses, Exod. xvii. 11 ; xxxiii. 13, 14. — 
Hannah, 1 Sam. i. 10.—- Samuel, 1 Sam. viii. 6. — David, 2 Sam. 



ON PRAYER. 181 

xv. 31. — Solomon, 1 Kings iii. 9. — Jabez, 1 Chron. iv. 10. — 
Daniel, Dan. vi. 10. — The woman of Canaan, Matt. xv. 25. — 
Cornelius, Acts x. 2. — Paul, 2 Cor. xii. 8. 

Should we not often be employed in the holy exercise of 
prayer ? 

Yes, particularly in private prayer. 
Seek ye the Lord while he may be found. Isa. lv. 6. 
Continuing instant in prayer. Rom. xii. 12. 
Praying always with all prayer. Eph. vi. 18. 
In every thing, by prayer and supplication, let your requests be 

made known unto God. Phil. iv. 6. 
Continue in prayer and watch in the same. Col. iv. 2. 
Pray without ceasing. 1 Thess. v. 17. 

I will that men pray everywhere, lifting up holy hands. 1 Tim. 
ii. 8. 

Be ye sober and watch unto prayer. 1 Pet. iv. 7. 
What authority have you to expect that God will hear prayer ? 

The Bible is full of encouragements to pray. 
Thou shalt make thy prayer unto him, and he shall hear thee. 
Job xxii. 27. 

The eyes of the Lord are upon the righteous, and his ears are 

open unto their cry. Ps. xxxiv. 15. 1 Pet. iii. 12. 
Call upon me in the clay of trouble, I will deliver thee, and thou 

shalt glorify me. Ps. 1. 15. 
He shall call upon me, and I will answer him. Ps. xci. 15. 
He will fulfil the desire of them that fear him :' he also will hear 

their cry, and will save them. Ps. cxlv. 19. 
Before they call I will, answer, and while they are yet speaking, 

I will hear. Isa. lxv. 24. 
Then shall ye call upon me, and ye shall'go and pray unto me, 

and I will hearken unto you. And ye shall seek me, and 

find me, when ye shall search for me with all your heart. 

Jer. xxix. 12, 13. 
They shall call on my name, and I will hear them. Zech. xiii. 9. 
Ask, and it shall be given you — if ye then being evil, know how 

to give good gifts unto your children, how much more shall 

your Father, which is in heaven, give good things to them 

that ask him l Matt. vii. 7. 11. Luke xi. 13. 
All things whatsoever ye shall ask in prayer, believing, ye shall 

receive. Matt. xxi. 22. 
If any man be a worshipper of God, and doth his will, him he 

heareth. John ix. 31. 
If ye abide in me, ye shall ask what ye will, and it shall be done 

unto you. John xv. 7. 
Whosoever shall call upon the name of the Lord, shall be saved. 

Rom. x. 13. 

If any of you lack wisdom, let him ask of God that giveth to 
all men liberally, and upbraideth not, and it shall be given 
him. James i. 5. 

The effectual fervent prayer of a righteous man availeth much. 
James v. 16. 

17 



182 



ON PRAYER. 



If we ask any thing according to his will, he heareth us. 1 John 
y. 14, 

What time should you more especially set apart for private 
prayer ? 

We should endeavour to live continually in a spirit of 
dependence on God, looking up to him for protection and 
blessing; but we should especially pray to him in the 
morning, before we go to our work and labour, that we 
may be preserved from the snares and temptations of the 
world, the flesh, and the devil ; and at night, before we 
go to rest, that we may not lie down with the sins of the 
day unpardoned. 

My voice shalt thou hear In the morning, Lord. Ps. v. 3. 

Evening and morning, and at noon, will I pray. Ps. lv. 17. 

Be merciful unto me ; for I cry unto thee daily. Ps. lxxxvi. 3. 

I have cried day and night before thee. Ps. lxxxvi ii. 1. 

In the morning shall my prayer prevent thee. Ps. lxxxviii. 13. 

Let the lifting up of my hands be as the evening sacrifice. Ps. 
cxli. 2. 

Daniel kneeled upon his knees three times a day, and prayed, 
and gave thanks before his God. Dan. vi. 10. 

In which of the three kinds of prayer should that excellent 
form, called the Lord's Prayer, be used ? 

It was intended for our use in each of them. Bishop 
Beveridge says, 4 Although we may use many other words, 
there is nothing we can either want or desire, that is really 
good for us, or necessary either for life or godliness, but 
we ask it in this prayer of our Lord's composing ; and 
that, too, in the same method, and in such terms as he 
himself would have us ask it in, by whose mediation only 
it can be granted.' 

What a melancholy consideration is it, that we may 
justly fear there are so few families that pray. Men are 
willing to do things that have the appearance of religion, 
while they neglect private prayer, or, if their consciences 
will not allow this, yet they pray in a formal lifeless man- 
ner, without any serious impressions of the holiness of 
God, or of the vast number of their wants. May God 
quicken us to the performance of this important duty ! 

1st Sunday after Trinity. — God, the strength of all those who 
put their trust in thee, mercifully accept our prayers ; and be- 
cause, through the weakness of our mortal nature we can do 
no good thing without thee, grant us the help of thy grace, &c» 

3d Sunday after Trinity. — Grant that we, to whom thou hast 



ON THE LORD S PRAYER. 183 

given an hearty desire to pray, may by thy mighty aid, be 
defended and comforted in all dangers and adversities. — 
10th Sunday after Trinity. — Let thy merciful ears, O Lord, be 
open to the prayers of thy humble servants ; and that they 
may obtain their petitions, make them to ask such things as 
shall please thee. 



ON THE LORD'S PRAYER. 

§ 2. ON THE INTRODUCTION. 

Wav do you call this prayer the LoraVs prayer 7 

We know not what we should pray for as we ought, 
(Rom. viii. 26,) therefore our blessed Lord gave it to his 
disciples, as a pattern or direction, to teach them what 
should be the subject of their petitions, as in Matt. vi. 9. 
After this manner [or thus] pray ye ; and also as a form to 
be used in offering up their petitions to God. 

When ye pray, say, &c. Luke xi. 2. 
How many general parts are there in this prayer 7 
Three, 

1. The introduction or address. 

2. The six petitions. 

3. The doxology, which is the conclusion. 
What is the introduction or address 7 

** Our Father w ho art in heaven." 
In what sense are true Christians taught to call God their 
Father 7 

1. He is their Father by creation. 

Thus saith the Lord, that formed thee from the womb, &c. Isa. 
xliv. 24. 

Have we not all one Father 1 Hath not one God created us ? 

Mai. ii. 10. 
We are also his offspring. Acts xvii. 28. 

There is but one God, the Father, of whom are all things. 
1 Cor. viii. 6. 

2. He is their Father by regeneration. This is neces- 
sary in order to become a child of God in this exalted 
relation; and must be wrought in us by the power of his 
Spirit. 

Israel is my son, even my first-born. Exod. iv. 22. 
Except a man be bom again, he cannot see the kingdom of God. 
John iii. 3. 

Beloved, now are we the sons of God. 1 John iii. 2. 
Whosoever belie veth is born of God. 1 John v. 1. 



184 ON THE LORD'S PRAYER : 

Every good and perfect gift cometh from the Father of lights. 
James i. 17. 

Blessed be the God and Father of our Lord Jesus Christ, which 

according to his abundant mercy hath begotten us again, &c 

1 Pet. i. 3, 4. 
3. He is their Father by adoption. 
Is not he thy Father that hath bought thee 1 Deut. xxxii. 6. 
Doubtless thou art our Father, &c. Isa. lxiii. 16. 
When ye pray, say, Our Father. Luke xi. 2. 
Ye have received the spirit of adoption, whereby we cry, Abba, 

Father, Sec. Rom. viii. 15, 16. 
Ye are all the children of God, by faith, in Christ Jesus. Gal. 

hi. 26. 

Because ye are sons, God hath sent forth the Spirit of his Son 
into your hearts, crying, Abba, Father. Gal. iv. 6. 

Wherefore thou art no more a servant, but a son. Gal. iv. 7. 

Predestinated unto the adoption of children by Jesus Christ. 
Eph. i. 5. 

Our Lord Jesus Christ, of whom the whole family in heaven 

and earth is named. Eph. iii. 14, 15. 
What manner of love the Father hath bestowed upon us, that 

we should be called the sons of God. 1 John iii. 1. 
* They are admitted to all the privileges of children. 

A Father provides for his child. 
Your Father knoweth what things ye have need of, before ye ask 

him. Matt. vi. 8. ... 
What man is there of you whom if his son ask bread, will he 

give him a stone 1 Matt. vii. 9. 
If ye, then, being evil, know how to give good gifts unto your 

children, how much more shall your heavenly Father give 

the Holy Spirit to them that ask him'? Luke xi. 13. 
He chastens his children. 
As a man chasteneth Ms son, so the Lord thy God chasteneth 

thee. Deut. viii. 5. 
Whom the Lord loveth, he chasteneth. Heb. xii. 6. 
We have had fathers of our flesh, which corrected us, and we 

gave them reverence, shall we not much rather, &c. Heb. 

xii. 9. 

Yet, he pities them. 
Like as a father pitieth his children, so the Lord, &c. Ps. ciii. 13. 

Honour is due from the son to his father. 
A son honoureth his father. — If, then, I be a father, where is 
mine honour 1 Mai. i. 6. 

Children bear a likeness to their parents, and endeavour 
to resemble them. If we, then, be the children of God, 
we shall make it our study and delight to conform our- 
selves to his image. 

Adam begat a son in his own image. Gen. v. 3. 

Be ye holy, for I am holy. Lev. xi. 44 ; xix. 2. 1 Pet. i. 16. 

Be ye followers (jhritators) of God, as dear children. Eph. v. 1. 



ON THE INTRODUCTION. 



185 



The privilege of sonship is given to all who receive the 
Lord Jesus. John i. 12. 

Ask yourselves, Jlre you the children of God ? 

If you are living in sin, like the world around you, you 
have no right to the title of children of God, for ye are of 
your father the devil, yet hear the exhortation — 
Come out from among them, and be ye separate ; and I will 
receive you, and will be a father unto you, and ye shall be 
my sons and daughters, saith the Lord Almighty. 2 Cor. vi. 
17, 18. 

In the spirit of the Prodigal Son, (Luke xv. 18,) arise, 
and go to your Heavenly Father, and say unto him, — Fa- 
ther, I have sinned against heaven, and before thee, and 
am no more worthy to be called thy son ; and you will be 
welcomed, even as he was; for Christ hath told us, 
I ascend unto my Father and your Father; and to my God and 
your God. John xx. 17. 

Why are you taught to address God as Our Father? 

To point out to us the duty of loving all mankind, and 
of praying for others as well as for ourselves. 

True Christians should endeavour to cultivate a spirit of 
love, even to their enemies, much more, therefore, to those 
who belong to the family of God. 
Pray for them that despitefuUy use you, and persecute you, that 
v ye may be the children of your Father which is in heaven. 

. Matt. v. 44, 45. 
There is one God and Father of all. Eph. iv. 1 — 6. 
Praying always with all prayer — for all saints. Eph. vi. 18. 
Love as brethren, not rendering evil for evil, but contrariwise 
blessing. 1 Pet. iii. 8, 9. 

Why are you taught to address God as Our Father who art 
in heaven. Is he not everywhere present ? 
Yes : he fills both heaven and earth with his presence, 
but his throne is in heaven, where his glory is more espe- 
cially manifested, and his blessings communicated to the 
holy angels, and the spirits of just men made perfect. 
Being in heaven, he has all power, and is able to do ex- 
ceeding abundantly for all those who call upon him, above 
all they can ask or think ; but when we consider the ma- 
jesty of our heavenly Father, we must approach him with 
the utmost reverence and humility. 
Behold, now I have taken upon me to speak unto the Lord, 

which am but dust and ashes. Gen. xviii. 27. 
I will be sanctified in them that come nigh me. Lev. x. 3. 
17* 



186 ON THE LORD'S PRAYER t 

Behold, the heaven of heavens cannot contain thee. 2 Chron. 
vi. 18. 

The Lord's throne is in heaven : his eyes behold, his eyelids 

try, the children of men. Ps. xi. 4. 
Unto thee lift I up mine eyes, O thou that dwellest in the 

heavens. Ps. cxxiii. 1. 
Whither shall I go from thy Spirit ! or, whither shall I flee from 

thy presence 1 Ps. cxxxix. 7 — 10. 
Keep thy foot when thou goest to the house of God ; and be 

more ready to hear, than to give the sacrifice of fools. For 

God is in heaven, and thou upon earth. Eccl. v. 1, 2. 
I dwell in the high and holy place, with him also that is of a 

contrite and humble spirit. Isa. lvii. 15. 
We have a great High Priest, that is passed into the heavens, 

Jesus, the Son of God. Heb. iv. 14. 
Looking unto Jesus,->— who — is set down at the right* hand of 

the throne of God. Heb. xii. 2. 
Wherefore let us have grace, whereby we may serve God ac- 
ceptably with reverence and godly fear. Heb. xii. 28. 
Many of the prayers recorded in the Scriptures, begin 
with the mention of God's glorious attributes, as those of 
Solomon, 1 Kings viii.23.— Hezekiah, 2 Kings xix. 15. — Jehosha- 

phat, 2 Chron. xx. 6. — Nehemiah, Neh. i. 5. — Jeremiah, Jer. 

xxxii. 17.- — Daniel, Dan. ix. 4. — Our Lord, Matt. xi. 25. — 

Peter and John, Acts iv. 24. 

When we enter into the presence of the King of kings, 
to offer him our petitions, may we always have a sense of 
his majesty on our minds. 
Collect for Christmas day. — Grant that we, being regenerate, 
and made thy children by adoption and grace, may daily be 
renewed by thy Holy Spirit. 



ON THE LORD'S PRAYER. 

§ 3. ON THE FIRST PETITION. 

How many petitions are contained in the Lord's Prayer ? 

Six. The first three respect the glory of God, and the 
last three have a reference to our own benefit, and that of 
the whole human race. " I desire my Lord God, our 
heavenly Father, w T ho is the giver of all goodness, to send 
his grace unto me, and to all people, that we may worship 
him, serve him, and obey him, as we ought to do." 
What is the first petition ? 

" Hallowed be thy name." 
What do you mean by the name of God ? 

God himself, and all his perfections. See remarks on 
the first article of the Creed. 



THE FIRST PETITION. 



187 



The Lord proclaimed the name of the Lord, The Lord God 
merciful and gracious, long-suffering, and abundant in good- 
ness and truth, &c. Exod. xxxiv. 5 — 7. 

How excellent is thy name, in all the earth. Ps. viii. 1. 9. 

They that know thy name will put their trust in thee. Ps. 
ix. 10. 

In thy name shall they rejoice all the day. Ps. lxxxix. 16. 
Let them praise thy great and terrible name, for it is holy. Ps. 
xcix. 3. 

Holy and reverend is his name. Ps. cxi. 9. 

His name alone is excellent. Ps. cxlviii. 13. 

The name of the Lord is a strong tower. Prov. xviii. 10. 

The Lord of hosts is his name. Jer. x. 16. 

(Christ says) I have manifested thy name unto the men which 

thou gavest me out of the world. John xvii. 6. 
What do you mean by the word hallowed 1 s 

Sanctified or reverenced. — To hallow any thing, is to 
consider it as holy, and to treat it as such. 

Give unto the Lord the glory due unto his name. Ps. xcvi.7, 8. 

Let all the creation praise the name of the Lord. Ps. cxlviii. 13. 

Sanctify the Lord of hosts himself. Isa. viii. 13. 

They shall sanctify my name. Isa. xxix. 23. 

Sanctify the Lord God in your hearts. 1 Pet. iii. 15. 

What is the substance of this petition ? 

We ask that God's name, and all that concerns his ser- 
vice, may be universally known and reverenced. 
God is greatly to be feared in the assembly of the saints, and 
to be had in reverence of all them that are about him. Ps. 
lxxxix. 7. 

We are to prefer the glory of God before all other con- 
siderations. Not that we can add any thing to it by our 
poor and imperfect services, but that we should feel desi- 
rous to see it displayed in all actions and events, and be 
willing to be made the instruments in the hand of God of 
effecting it. 

Glorify God in your body, and in your spirit, winch are God's. 
1 Cor. vi. 20. 

In this petition we beg of God to bestow upon us such 
graces as are needful, to enable us to glorify him in the 
world. We have great cause to be fervent in the petition 
of our Saviour, (John xii. 27, 28,) Father, glorify thy 
name ; when we consider how many blaspheme his name, 
set at defiance all his threatenings against them, and de- 
spise all the offers of mercy made to them. The Jews 
were not allowed to mention the name of God, but in de- 
votion, or in taking an oath. 

Whilst you pray thus, you should be careful to show, by 



188 



ON THE LORD'S PRAYER I 



your actions, that you sincerely desire what you ask for. 
You should hallow God's name, by trusting in his mercy 
in Christ Jesus, and by living- to his service and glory. 
Collect, 2d Sunday offer Trimly. — Make us to have a perpe- 
tual fear and love of thy holy name, through Jesus Christ our 
Lord. 



ON THE LORD'S PRAYER. 

§ 4. THE SECOND PETITION. 

What is the second petition ? 

" Thy kingdom come." 
What do you understand by the kingdom of God? 

1. The kingdom of his grace here, or his reign over 
the hearts of his children. This is called the Church mi- 
litant, which implies the opposition which the people of 
God meet with, and the continued warfare they are en- 
gaged in, with the world, the flesh, and the devil. 

2. The kingdom of his glory hereafter, of which his 
children are in expectation, and which will commence 
when all enemies are subdued. Then the saints of the 
Most High shall have uninterrupted peace, and praise shall 
be their employment for ever. It is, therefore, called the 
Church triumphant. 

The kingdom of Christ is erected to destroy the king- 
dom of Satan, who yet rules in the hearts of the children 
of disobedience ; being led captive by him at his will. 
What, then, are you taught to pray fa*, when you say, Thy 
kingdom come ? 
1. That God would enlarge his kingdom of grace on 
earth, by spreading the knowledge of his gospel ; and 
bringing all the kingdoms of the world to be the king- 
doms of our Lord and of his Christ. More especially we 
are to entreat him to turn the hearts of men unto him, and 
make them not only nominal, but real Christians. 
That thy way may be known upon earth, thy saving health 

among all nations. Ps. lxvii. 2. 
Pray for us, that the word of the Lord may have free course, 
and be glorified. 2 Thess. iii. 1. 

What promises have we that this shall be the case ? 
I shall give thee the uttermost parts of the earth for thy pos- 
session. Ps. ii. 8. 



THE SECOND PETITION. 189 

He shall have dominion also from sea to sea — all nations shall 

call him blessed. Ps. lxxii. 8 — 17. 
The mountain of the Lord's house shall be established in the top 

of the mountains ; and all nations shall flow unto it. Isa. ii. 

2, 3. Mic. iv. 1 — 5. 
The earth shall be full of the knowledge of the Lord, as the 

waters cover the sea. Isa. xi. 9. 
The desert shall rejoice, and blossom as the rose. Isa.xxxv. 1 — 10. 
His kingdom shall not be destroyed, and his dominion shall be 

even unto the end. Dan. vi. 26. 
His dominion shall be even to the ends of the earth. Zech. 

ix. 10. 

The Lord shall be King over all the earth. Zech.xiv. 9. 
This gospel of the kingdom shall be preached in all the world. 
Matt. xxiv. 14. 

The kingdoms of this world are become the kingdoms of our 
Lord and of his Christ. Rev. xi. 15. 

How fervently should we implore a blessing on the ef- 
forts of Missionary and Bible Societies, and all other means 
of extending Christ's kingdom, that through them God 
may extend the knowledge of the only way of salvation ; 
and what anxiety should we feel to promote real religion in 
the world by every means in our power. 

2. We should pray, that he would set up and perfect 
his kingdom in our own hearts, that the Lord may reign 
over our wills and affections, and that all our corruptions 
may be totally subdued. 

That as sin hath reigned unto death, even so might grace reign 
through righteousness unto eternal life. Rom. v. 21. 

That Christ may dwell in our hearts by faith. Eph. iii. 16. 

Who hath delivered us from the power of darkness, and hath 
translated us into the kingdom of his dear Son. Col. i. 13. 

"We should remember tbat Christ's kingdom is not of 
this world, (John xviii. 36,) and that it does not consist in 
zeal for our own party and opinions ; but that 
The kingdom of God is righteousness, and peace, and iov, in 
the Holy Ghost. Rom.xiv. 17. 

3. We should pray that he would fulfil the expectations 
of those who long for the appearance of his kingdom of 
glory, described in the following passages : 

The Lord himself shall descend from heaven with a shout, with 
the voice of the archangel, and with the trump of God, &c. 
IThess. iv. 10 — 18. 

When he shall come to be glorified in his saints, and to be ad- 
mired m all them that believe. 2 Thess. i. 10 

Behold the tabernacle of God is with men, and he will dwell 
with them, kc. And God shall wipe away all tears from 
their eyes. Rev. xxi. 3, 4. 

Even so, come, Lord Jesus. Rev. xxii. 20. 



190 ON THE LORD'S PRAYER I 

Colled, Good Friday. — Have mercy upon all Jews, Turks, In- 
fidels, and Heretics, and take from them all ignorance, hard- 
ness of heart, and contempt of thy word. 

Burial Service. — [That it may please thee, of thy gracious good- 
ness, shortly to accomplish the number of thine olect, and to 
hasten thy kingdom ;] that we, with all those who are depart- 
ed in the true faith of thy holy name, may have our perfect 
consummation and bliss, both in body and soul, in thy eternal 
and everlasting glory.* 



ON THE LORD'S PRAYER. 

§ 5. THE THIRD PETITION. 

What is the third petition 7 
" Thy will be done on earth as it is in heaven." 
This petition seems to include the two former, for, as far 
as God's name is hallowed, and his kingdom established, 
so far is his will done. 
What is the will of God ? 

The will of God is either secret or revealed. With that 
part of the will of God which he has thought proper to 
keep secret, we have nothing to do. 
Secret things belong unto the Lord our God ; but those things 
which are revealed belong unto us and our children for ever, 
that we may do all the words of this law. Deut. xxix. 29.- 
The revealed will of God is, that sinners should be 
saved through faith in Christ Jesus, and sanctified by the 
Holy Spirit, and that his name should be glorified by all 
his creatures, and in all his works. 
It is not the will of your Father which is in heaven, that one 

of these little ones should perish. Matt, xviii. 14. 
This is the will of him that sent me, that every one which 
seeth the Son, and believeth on him, may have everlasting 
life. John vi. 40. 
In every thing give thanks: for this is the will of God, in 

Christ Jesus, concerning yon. 1 Thess. v. 18. 
Submit yourselves to every ordinance of man, for the Lord's 

sake : for so is the will of God. 1 Pet. ii. 13 — 15. 
The Lord is not willing that any should perish, but that all 
should come to repentance. 2 Pet. iii. 9. 
How is the will of God made known to us ? 

We may in some measure know it, from the works of 
his providence ; but it is more clearly revealed to us by 

* The first part of this extract is to be found in the English, but not in 
the American Prayer Cook. 



THE THIRD PETITION. 



191 



the holy Scriptures. Conscience also informs us, in some 
degree, of it, for St. Paul says, 
Even the Gentiles show the work of the law (which is the will 

of God) written in their hearts, their conscience also bearing 

witness, and their thoughts the meanwhile accusing or else 

excusing one another. Rom. ii. 14, 15. 
If any man will do his will, he shall know, &c. John vii. 17. 
The spirit of man is the candle of the Lord. Pro v. xx. 27. 
The Lord's voice crieth unto the city; Hear ye the rod, and 

who hath appointed it. Mic. vi. 9. 
He left not himself without witness, in that he did good, and 

gave us rain from heaven, and fruitful seasons. Acts xiv. 17. 
The invisible things of him from the creation of the world are 

clearly seen, being understood by the things that are made. 

Rom. i. 20. 

The law is holy, and the commandment holy, and just, and 
good. — For we know that the law is spiritual. Rom. vii. 
12. 14. 

Should not those who offer up this petition be careful to live 
according to its meaning ? 
Yes. 

1. They should believe and obey what God's holy word 
declares and requires. 

I delight to do thy will, God. Ps. xl. 8. 

I will run the way of thy commandments, when thou shalt 

enlarge my heart. Ps. cxix. 32. 
Give me understanding, and I shall keep thy law ; yea, I shall 

observe it with my whole heart. Ps. cxix. 34. 
Not every one that saith unto me, Lord, Lord, shall enter into 

the kingdom of heaven ; but he that doeth the will of my 

Father, &e. Matt. vii. 21. 
Whosoever shall do the will of God, the same is my brother, 

and my sister, and mother. Mark iii. 35. 
My meat is to do the will of him that sent me. John iv. 34. 
Doing the will of God from the heart. Eph. vi. 6. 

God's will must be preferred to our own, or that of 
others, and we should remember, that wicked men are 
represented as doing the will of the devil. 
Taken captive by him at his will. 2 Tim. ii. 26. 

2. They should be thankful for all their mercies. 
Giving thanks always for all things. Eph. v. 20. 

In every thing give thanks. 1 Thess. v. 18. 
We should remember, that w T hen St. Paul describes the 
unconverted Gentiles, he adds, (Rom. i. 21,) "Neither 
were they thankful ;" and (2 Tim. iii. 2) the unthankful 
are coupled with the unholy. 

3. They should submit to his will with patience in the 
heaviest afflictions. 



192 ON THE LORD'S PRAYER I 

When Nadab and Abihu were struck dead for offering strange 
fire, Aaron, their father, held his peace. Lev. x. 1 — 3. 

I was dumb, I opened not my mouth, because thou didst it. 
Ps. xxxix. 9. 

Remove this cup from me, nevertheless, not my will, but thine 

be done. Matt. xxvi. 39 — 42. Luke xxii. 42. 
The will of the Lord be done. Acts xxi. 14. 

How are we to do the ivillof God, so far as it is known to us? 

As it is done in heaven by the holy angels. 
The host of heaven worshippeth thee. Neh. ix. 6. 
Are they not all ministering spirits, sent forth to minister for 

them who shall be heirs of salvation 1 Heb. i. 14. 
And all the angels stood round about the throne, and fell on 
their faces and worshipped God, &c. Rev. vii. 11. 
Though true Christians cannot equal the angels in the 
perfection of their obedience, yet they may, through grace, 
imitate and, in some degree, resemble them. A still more 
exalted pattern is held forth to our imitation. 
As he which hath called you is holy, so be ye holy in all 

manner of conversation. 1 Pet. i. 15. 
Christ suffered for us, leaving us an example, that ye should 
follow his steps, who did no sin. 1 Pet. ii. 21, 22. 

In what manner do the angels perform the will of God? 

They are constantly engaged in doing it; and instead of 
feeling any reluctance towards painful employments, they 
are represented as serving God, 

1. Perfectly. 

They do his commandments, hearkening unto the voice of his 
word. Ps. ciii. 20. 

2. Zealously. 

Who maketh his angels spirits; his ministers a flaming fire. 
Ps. civ. 4. 

3. With quickness and readiness. 

Each one had six wings, with twain he did fly. Isa. vi. 2. 

Every one had four wings ; every one went straight forward ; 
they ran and returned as the appearance of a flash of light- 
ning. Ezek. i. 4 — 14. 

4. Reverently. 

The four and twenty elders fall down before him, and cast their 
crowns before the throne. Rev. iv. 10. 

5. Perseveringly. 

They serve him day and night in his temple. Rev. vii. 15. 

If two angels came down to heaven to execute a divine 
command, and one was appointed to conduct an empire, 
and the other to fill the lowest station in it, they would 
feel no inclination to exchange employments. 

That which we do here from duty, we shall do in hea- 



THE THIRD PETITION. 



193 



ven from inclination. Our nature, which is now prone to 
depart from God, will then be conformed to his ; and in- 
stead of doing his will reluctantly, we shall feel his ser- 
vice a perfect delight. Not a wrong thought will entei 
our minds, nor an improper desire arise in our hearts ; 
much less shall we be led to do any thing contrary to the 
purity and holiness of the divine nature. 

Have you thus done the will of God] If you answer 
this question according to the dictates of your conscience, 
must you not be compelled to acknowledge, that you have 
come very far short of it, and that you have rather followed 
the devices and desires of your own heart, than either 
done, or attempted to do, the will of God on earth, as 
angels do in heaven ! With how much fervour and sin- 
cerity ought you then to offer up this petition ; how dili- 
gently ought you to inquire, on all occasions, what is the 
will of God ; and what is the line of conduct which will 
be most pleasing to him ; — and how watchful ought you 
to be over your corrupt inclinations, lest they lead you out 
of the path in which he has directed you to walk ! 

David is honourably distinguished for his conduct in 
this respect : — 

David, a man after mine heart, shall fulfil all my will. Actsxiii.22. 
Endeavour to imitate him. Do not be content with 
praying daily, " Thy will be done on earth, as it is in 
heaven :" nor even with desiring, however fervently, that 
this may be the case. Activity becomes a Christian. 

Perfecting holiness in the fear of God. 2 Cor. vii. 1. 

May the God of peace — make you perfect in every good work 
to do his will. Heb. xiii. 21. 

If we ask any thing according to his will, he heareth us. 
1 John v. 14. 

Blessed are they that do his commandments, that they may 
have right to the tree of life. Rev. xxii. 14. 
Do not cease to pray, " Teach me to do thy will," (Ps. 
cxliii. 10,) and desire that you may be filled with the know- 
ledge of God's will, (Col. i. 9,) so as both to love it and do it. 

People may be zealous for God's will being done by 
others, who have no heart to do it themselves. ° 
20th Sunday after Trinity. — Keep us, we beseech thee, from all 
things that may hurt us ; that we, being ready both in body 
and soul, may cheerfully accomplish those things which thou 
commandest. 

Collect for Circumcision.— Grant— that -we may in all things 
obey thy blessed will. • 

18 



194 



ON THE LORD'S PRAYER. 



ON THE LORD'S PRAYER. 

§ 6. THE FOURTH PETITION. 

What is the fourth petition ? 

" Give us this day our daily bread." 
You said, that the first three petitions respected the glory of 
God ; to what do the last three refer ? 
To our own necessities. 
Seek ye first the kingdom of God, and his righteousness, and 

all these things shall be added unto you. Matt. vL 33. 
What is here meant by the word bread 1 

Bread being the most common and useful nourishment 
of the body, is often used in the Scriptures to signify all 
kinds of necessary food ; and it here seems to include 
every thing we need to preserve life and health. 
In the sweat of thy face shalt thou eat bread. Gen. iii. 19.. 
If God will give me bread to eat, &c. Gen. xxviii. 20. 
Bread, which strengthened man's heart. Ps. civ. 15. 
He brake the whole staff of bread. Ps. cv. 16. 
I will satisfy her poor with bread. Ps. cxxxii. 15. 
Bread shall be given him ; his waters shall be sure. Isa. xxxiii. 16". 
I will break your staff of bread. Ezek. v. 16. 

What further is included in this petition ? 

We pray for the preservation of our lives ; for health 
and strength of body ; for success in our lawful callings, 
and endeavours to procure the comforts and conveniences 
of life ; and for God's blessing upon the mercies we enjoy. 
The blessing of the Lord, it maketh rich. Prov. x. 22. 
She- did not know that I gave her corn, and wine, and oil. 
Hos. ii. 8. 

Why are we taught to pray for our daily bread ? 

In order that w T e may trust to God's providence, and 
look to him daily for fresh supplies. When we ask for 
bread, it seems to imply that we shall be content with 
what is necessary to support our lives, and are not anxiou 
about superfluities : and when we pray that we may hav 
it daily, we express our willingness to be supplied wit 
food and raiment from day to day, without being eager t 
have " much goods laid up for many years." Such a pe- 
tition is equally suitable for rich and poor ; for though 
man have abundance of the good things of this life, the 
can do him no good, unless accompanied by the blessi 
of God. And though a poor man may have but a scan 



THE FOURTH PETITION. 



195 



subsistence, he should not murmur, but remember that he 
is indebted to divine mercy for every morsel he receives. 

They gathered it [manna] every morning. Exod. xvi. 21. 

Ye shall eat, and not be satisfied. Lev. xxvi. 26. 

They that seek the Lord shall want no good thing. Ps. xxiv. 10. 

Trust in the Lord — and verily thou shalt be fed. Ps. xxxvii. 3. 

Give me neither poverty nor riches ; feed me with food conve- 
nient for me. Prov. xxx. 8. 

Therefore, take no thought, saying, What shall we eat, &c, but 
seek ye first the kingdom of God and his righteousness ; and 
all these things shall be added unto you. Matt. vi. 31 — 33. 

Having food and raiment, let us be therewith content. 1 Tim. 
vi. 3. 

Casting all your care upon him ; for he careth for you. 1 Pet. 
v. 7. 

What is taken from others by fraud or force cannot be 
called our daily bread, nor can we consider it sent us by 
our heavenly Father. All that is obtained by fraud is the 
wages of unrighteousness, and the maintenance given by 
Satan' to his servants. 

Does this dependence upon God, render our own exertions 
needless ? 

No : while we lay aside every anxious care, we should 
endeavour to gain a livelihood in an honest way, avoiding 
slothfulness, and looking up to God for his blessing. 
The hand of the diligent maketh rich. Prov. x. 4. 
He that tilleth his land shall have plenty of bread. Prov. 
xxviii. 19. 

These hands have ministered unto my necessities. Acts xx. 34. 
Not slothful in business. Rom. xii. 11. 

This we commanded you, that if any would not work, neither 

should he eat. 2 Thess. iii. 10. 12. 
If any provide not for his own, and specially for those of his 
own house, he hath denied the faith. 1 Tim. v. 8. 
Should you not also understand this petition in a spiritual 
sense ? 

Yes : " I pray unto God that he will send us all things 
that are needful both for our souls and bodies." We should 
pray daily that our souls may be fed by faith in Christ, 
who is 44 the bread of life." John vi. 35. And we should 
labour more diligently for his grace, than for the support 
of our bodies, remembering, 

What is a man profited, if he shall gain the whole world, an-i 
lose his own soul ] Matt. xvi. 26. 

I have esteemed the words of his mouth, more than my neces- 
sary food.. Job xxm. 12. 

Man shall not live by bread alone, but by every word that pro* 
ceedeth out of the mouth of God. Matt. iv. 4. 



196 



ON THE LORD'S PRAYER. 



Blessed is he that shall eat bread in the kingdom of God. Luke 

xiv. 15. 

Labour not for the meat which perisheth, but for that meat 
which endureth unto everlasting life. John vi. 27. 

My Father giveth you the true bread from heaven. John vi. 32. 

Lord, evermore give us this bread. John vi. 34. 

— Desire the sincere milk of the word, that ye may grow there- 
by. IPet.ii. 2. 

Take care that you do not lose sight of God in your 
daily mercies. Do not depend too much on your health 
and strength, on your habits of industry, or on any pros- 
pects, however promising. Remember, God can send you 
sickness, destroy your property, or deprive you of employ- 
ment, whenever he thinks proper. Labour with all dili- 
gence, and then look for his blessing on the work of your 
hands. 

Spiritual prosperity, also, is a state which can only be 
secured by a constant and diligent use of those means 
of grace which God has appointed, and which those who 
are slothful in religious duties can never enjoy. Watch 
continually, pray without ceasing, and whatever work of 
piety or charity your hand findeth to do, do it with your 
might. 

Now he that ministereth seed to the sower, both minister bread 
for your food, and increase the fruits of your righteousness ; 
being enriched in every thing to all bountifulness, which 
causeth through us thanksgiving to God. 2 Cor. ix. 10, 11. 

Collect, 8th Sunday after Trinity. — O God, whose never failing- 
providence ordereth all things, both in heaven and earth ; 
we humbly beseech thee to put away from us all hurtful 
things, and to give us those things which are profitable for us. 



ON THE LORD'S PRAYER. 

§ 7. THE FIFTH PETITION. 

Wbat is the fifth petition ? 

" Forgive us our trespasses, as we forgive those who 
trespass against us." A 

Trespasses mean sins. We here ask mercies for our 
souls, and entreat God to save us from that punishment 
which our numerous offences against him deserve. 
Mine iniquities have taken hold upon me, so that I am not able 

to look up. Ps. xl. 12. . 
Unto us belongeth confusion of faces. Dan. ix. 7. 

(See pages 4, and 97, 98.) 



THE FIFTH PETITION. 197 

Why must we pray daily for the forgiveness of our sins? 

Because we daily commit sin, and therefore need for- 
giveness daily. ... „ . 

For thy name's sake, Lord, pardon mine iniquity : for it is 
i great — Forgive all my sins. Ps. xxv. 11. 18. 
Hile thy face from my sins, and blot out all mme iniquities. 
Ps. li. 9. 

The wages of sin is death, (Rom. vi. 23,) even the second 
death, to which we are therefore exposed ; for we can 
make no satisfaction for our sins : Through whom, then, 
must we pray for pardon ? 
Through Christ only, who has saved us by his grace. 
Neither is there salvation in any other : for there is none other 
name under heaven given among men, whereby we must be 
saved. Acts iv. 12. 
Him hath God exalted — to give repentance to Israel, and for- , 

giveness of sins. Acts v. 31. 
Who his ownself bare our sins in his own body on the tree : by 
whose stripes ye were healed. 1 Pet. ii. 24. 

(See also pages 99, 100.) 
Blessed is he whose transgression is forgiven, whose sin is 
covered. Ps. xxxii. 1, 2. Rom. iv. 6, 7. 

Have we reason to expect that the Lord will hear our prayer ? 

Yes, if we come to him in faith, and with a deep sense 
of our need of pardon. 
Let the wicked forsake his way, and the unrighteous man his 
thoughts, and let him "return unto the Lord, and he will have 
X mercy upon him ; and to our God, for he will abundantly 

pardon. Isa. Iv. 7. 
Take with you words, and turn to the Lord, &c. I will heal 

their backsliding. I will love them freely. Hos. xiv. 2. 4. 
' (See also page 101.) 

Let us earnestly beg, " that he will be merciful unto us, 
and forgive us our sins." 

What do we learn from the latter part of this petition, " as 
we forgive those who trespass against us ?" 
It should teach us to exercise a forbearing and forgiving 
temper towards our fellow creatures. 

This is a most difficult duty, and requires much self- 
denial before we can practise it. Our Saviour's example 
ought always to be before our eyes. Luke xxiii. 34. 
If ye forgive men their trespasses, your heavenly Father will 
also forgive you : But if ye forgive not men their trespasses, 
1 neither will your Father forgive your trespasses. Mattvi. 
14, 15. 

How oft shall my brother sin against me, and I forgive him'? 
till seven times ] Jesus saith unto him, I say not unto thee, 



198 



ON THE LORD'S PRAYER. 



until seven times ; but until seventy times seven. Matt. 
xviii.21, 22. 

So likewise shall my heavenly Father do also unto you, if ye 
from your hearts forgive not every one his brother their tres- 
passes. Matt, xviii. 32 — 35. 

Love ye your enemies — forgive, and ye shall be forgiven. Luke 
vi. 35 — 37. 

If thy brother trespass against thee seven times in a day, and 
seven times in a day turn again to thee, saying, I repent ; 
thou shalt forgive him. Luke xvii. 3, 4. 

Be ye kind one to another, tender-hearted, forgiving one ano- 
ther, even as God, for Christ's sake, hath forgiven 3'ou. Eph. 
iv. 31,32. 

Put on bowels of mercies, meekness, long-suffering ; forbearing 
one another, and forgiving one another, if any man have a 
quarrel against any; even as Christ forgave you, so also do 
ye. Col. hi. 12, 13. 
He shall have judgment without mercy, that hath showed no 
mercy. James ii. 13. 
If you forgive others the injuries they may have done you, 
may you, on that account, expect to receive from God the 
forgiveness of your sins ? 
No, it is only through the blood of Christ our sins can 
be forgiven ; but if we can forgive others, how much 
more will God forgive us. 

The Christian religion inculcates a spirit of love. True 
repentance and faith always produce a disposition to for- 
give others ; and habitual malice and revenge are proofs 
of impenitence and unbelief. We must not only forbear 
doing revengeful actions, but we must not harbour grudges 
in our bosom. However we may have been offended, we 
must bear no malice or hatred in our hearts, but freely for- 
give, even as God, for Christ's sake, has forgiven us. 
There cannot be a more likely method to destroy an un- 
forgiving temper, than the frequent use of the Lord's 
Prayer. How can we use this prayer at night, and then 
lie down with malice and hatred rankling in our breasts. 
In such a case we pray for a curse, when we say, " forgive 
us as we forgive." If a believer be betrayed into such a 
spirit, he must not expect communion with God till he be 
brought to a better temper. 

Before we can pray with earnestness that our sins may 
be forgiven, we must have a deep sense, wrought in us by 
the Holy Spirit, of the exceeding sinfulness of sin. Pray 
therefore, that God would show you the odious nature of 
sin ; that he would humble you under a sense of your 



THE SIXTH PETITION. 199 

sins ; and that he would give you a greater love for Christ, 

through whom all pardon is procured. 
24th Sunday after Trinity— O Lord, we beseech thee, absolve 
thy people from their offences ; that through thy bountiful 
goodness we may all be delivered from the bands of those 
sins, which by our frailty we have committed. 



ON THE LORD'S PRAYER. 

§ 8. THE SIXTH PETITION. 

What is the sixth petition ? 

"Lead us not into temptation, but deliver us from evil." 

The word temptation in Scripture often means trial. 
! God did tempt Abraham. Gen. xxii. 1. 
When may God be said to lead men into temptation ? 

1. When by his providence he suffers men to be tempted 
by objects which correspond with their inward lusts and 
corruptions. 

Achan saw the Babylonish spoils — he coveted and took them. 

Josh. vii. 20, 21. 
The Lord moved David against Israel, to number them. 2 Sam. 

xxiv. 1. 

Judas was tempted, by the offer of money, to betray his mas' 
Matt xxvi. 15. 

Every man is tempted when he is drawn away of his own lust 
and enticed. James i. 14. 

2. By permitting Satan and wicked men to tempt us. 
A lying spirit persuaded Ahab to go to Ramoth-Gilead to battle. 

1 Kings xxii. 20. 22. 
Satan provoked David to number Israel. 1 Chron. xxi. 1. 
Satan was permitted to afflict Job. Job i. 12 ; ii. 6. 
Ananias and Sapphira were tempted by Satan to lie to the Holy 
i Ghost. Acts v. 3. 

1 3. By withdrawing from us the influences of his Holy 
Spirit, and leaving- us under the power of temptations. 
God left Hezekiah to try him, that he might know all that was 

in his heart. 2 Chron. xxxii. 31. 
Ephraim is joined to idols : let him alone. Hos. iv. 17. 
But God cannot really tempt men to commit sin. 
God cannot be tempted with evil, neither tempteth he any man. 
James i. 13. 

Why does God permit us to be tempted? 

There are many reasons why he should allow us to be 
exposed to temptations : — He may see it necessary in 
order to try our faith, and to purify our hearts, that we 



200 



ON THE LORD'S PRAYER. 



may come forth as gold from the hands of the refiner ; to 
humble and prove us, and to show the difference between 

hypocrites and believers. 
The Lord thy God led thee forty years in the wilderness to 
humble thee, and to prove thee, to know what was in thine 
heart. Deut. viii. 2. 16. 
The Lord your God proveth you, to know whether ye love the 
Lord your God, with all your heart, and with all your soul. 
Deut. xiii. 3. 

My servant Job still holdeth fast his integrity. Job ii. 3. 
When he hath tried me, I shall come forth as gold. Job xxiii. 10. 
They on the rock — have no root, which for a while believe, and 

in time of temptation fall away. Luke viii. 13. 
Blessed is the man that endureth temptation. James u 12. 
Ye are in heaviness through manifold temptations, that the trial 

of your faith might be found unto praise at the appearing of 

Jesus Christ. 1 Pet. i. 6, 7. 

What then are we taught to pray for in the former part of 
this petition ? 

That God would neither suffer us to be led into tempta- 
tion to do what is evil, from our own lusts nor from the 
devil ; but that he would support us under temptation, 
and not permit us to fall by it. 
Keep back thy servant from presumptuous sins ; let them not 

have dominion over me. Ps. xix. 13. 
Watch and pray that ye enter not into temptation. Matt. xxvi. 

41. Luke xxii. 40. 46. 
There hath no temptation taken you but such as is common to 
man ; but God is faithful, who will not suffer you to be 
tempted above what ye are able ; but will with the temptation 
make a way to escape, that ye may be able to bear it. 1 Cor. 
x. 13. 

The Lord knoweth how to deliver the godly out of temptations. 
2 Pet. ii. 9. 

Be watchful over your thoughts, desires., and tempers, 
which often prove strong temptations. See that you do 
not yourselves run into temptation, but shun all wicked 
companions which might lead you into sin, and all places 
where danger to your soul might be expected. 

We must not suppose, because we have been preserved 
for a great length of time from being overcome by any 
particular sin, that therefore we are no longer in danger 
of committing it. David and several other holy persons 
fell into gross sins in the decline of life, and after a long 
and consistent profession of religion. We must never 
cease to watch. 

What is tlve evil from which we pray to be delivered ? 
1. W T e pray "that it will please him to save and defend 



THE SIXTH PETITION. 



SOI 



us in all dangers, both of soul and body," or those to 
which our persons are liable, as diseases, accidents of 
various kinds, and sudden death. 
Innumerable evils have compassed me about. Ps. xl 12. 
Because thou hast made the Lord — thy habitation, there shall 
no evil befall thee, neither shall any plague come near thy 
dwelling. Ps. xci. 1 — 13. 
That we may be delivered from unreasonable and wicked men. 
2 Thess. iii. 2. 

The Lord shall deliver me from every evil work (of men,) and 
will preserve me unto his heavenly kingdom. 2 Tim. iv. 18. 

2. " That he will keep us from all sin and wickedness." 
He will keep the feet of his saints. 1 Sam. ii. 9. 

that thou wouldest keep me from evil, that it may not grieve 
me. 1 Chron. iv. 10. 

1 pray that thou shouldest keep them from the evil. Jo 
xvii. 15. 

3. That he will keep us " from our spiritual enemy 

i. e. Satan, who.uses all possible means to persuade us to 
commit sin, that he may accuse and torment us. See 
pages 24, 25. 

Put on the whole armour of God, that ye may be able to stand 

against the wiles of the devil. Eph. vi. 11. 
Your adversary the devil, as a roaring lion, walking about, 

seeking whom he may devour. 1 Pet. v. 8. 
He that is begotten of God, keepeth himself, and that wicked 
one toucheth him not. 1 John v. 18. 
Satan does not possess so much power as to compel us 
to sin, unless we consent to him. He is only permitted 
to use subtlety, not force, and if we resist him, he will fly 
from us. When our Saviour was exposed to his tempta- 
tion, this wicked one, no doubt, put forth his utmost 
strength : and yet " he forced him not : he touched him not : 
he only said, Cast thyself down ; that we may know, that 
whosoever obeyeth the devil, casteth himself down ; for 
the devil may suggest, compel he cannot." — Chrysostom 
on Matthew iv. 6. 

4. That he will keep us " from everlasting death." Not 
the death of the body, which is not everlasting, but the 
dreadful state of the souls and bodies of the wicked in 
hell, where the worm dieth not, and the fire is not quenched. 
It is called death, because they are for ever separated from 
God, the fountain of life, and because they are no longer 
capable of enjoying happiness, or of doing any thing that 
is good. But they do not cease to exist. Life still ani- 
mates them ; but if the life that is in them be death, how 
dreadful is that death ? 



202 



ON THE LORD'S PRAYER. 



These (the wicked) shall go away into everlasting punishment 
Matt. xxv. 46. 

For every one shall be salted with fire, and every sacrifice shall 

be salted with salt. Mark ix. 49. 
The wages of sin is death. Rom. vi. 23. . 
Sin, when it is finished, bringeth forth death. James i. 15. 
He that overcometh shall not be hurt of the second death. Rev. 

ii. 11. 

The lake of fire; this is the second death. Rev. xx. 14. 
The lake which burneth with fire and brimstone : which is the 
second death. Rev. xxi. 8. 

To whom should we look for deliverance ? 

To God, whose grace is all-sufficient, and who can so 
strengthen us with might by his Spirit, in our inner man, 
that we shall be able to stand in the evil day, and having 
done all, to stand. And this I trust he will do, of his 
mercy and goodness, through our Lord Jesus Christ. 
O Israel, thou hast destroyed thyself, but in me is thine help. 
Hos. xiii. 9. 

[Christ] gave himself, that he might deliver us from this present 

evil world. Gal. i. 4. 
He is able to succour them that are tempted. Heb. ii. 18. 
The Lord knoweth how to deliver the godly out of temptations. 

2 Pet. ii. % 

Unto him that is able to keep you from falling. Jude 24. 

How are we to obtain the assistance of God ? 

We can only expect it in the way of prayer and obedi- 
ence to his commandments. When Paul was buffeted by 
a temptation from Satan, he prayed for deliverance, and 
was answered. 
My grace is sufficient, for thee. 2 Cor. xii. 9. 
The word of God abideth in you, and ye have overcome the 
wicked one. 1 John ii. 14. 

How little reason have men to be proud when they con- 
sider their helpless and dependent situation. If we are 
enabled to resist the power of temptation, we must ascribe 
our preservation to God, and not to ourselves, recollecting 
into what grievous sins some of the best men recorded in 
Scripture have been betrayed. Apply then to him who is 
mighty to save. Put your trust in him, and he will either 
prevent temporal evils from befalling you, or make them 
work together for your good. Above all, fly to him for 
refuge from the assaults of your spiritual enemy, and let 
it be with fall purpose of heart. We should shun what- 
ever we know has a tendency to cause us to sin. We 
find it very difficult to keep our hearts from sinful desires, 



ON THE DOXOLOGY. 



203 



when we meet with objects to excite them, and very hard 
to refrain from sinful actions when once sinful desires have 
been awakened. Keep your hearts therefore with all dili- 
gence ; for out of them are the issues of life. Let every 
avenue be closed, that when Satan assaults them he may 
find no entrance there ; for if we sin, the force of the tempta- 
tion will be no excuse ; we have only ourselves to blame. 
Though Satan suggest impure and sinful thoughts, yet the 
yielding to temptation is our own free act, and the sin lies 
at our own door. 
Collect, ^th Sunday after Epiphany, — God, who knowest us to 
be set in the midst of so many and great dangers, that by 
reason of the frailty of our nature, we cannot always stand 
upright ; grant to us such strength and protection, as may 
support us in all dangers, and carry us through all tempta- 
tions, through Jesus Christ our Lord. 

ON THE DOXOLOGY. 

What is the Doxology with which the Lord's Prayer con- 
cludes ? 

For thine is the kingdom, and the power, and the glory, 
for ever and ever. 

This Doxology is not mentioned in Luke xi. 4. In the 
services of the Church it is used when the subject is thanks- 
giving ; at other times it is omitted. 
What do we here ascribe to God? 

Sovereignty, omnipotence, excellency, and eternity. 
Similar doxologies occur in other parts of Scripture. 
Thine, O Lord, is the greatness, and the power, and the glory, 

and the victory, and the majesty. 1 Chron. xxix. 11. 
Blessed be the Lord God, the God of Israel, who only doeth 
wondrous things. And blessed be his glorious name for ever : 
and^let the whole earth be filled with his glory. Ps. Ixxii. 

Now unto the King eternal, immortal, invisible, the only wise 

God, be honour and glory, for ever and ever. 1 Tim. i. 17. 
Blessing, and honour, and glory, and power, be unto him that 

sitteth upon the throne, and unto the Lamb for ever. And the 

four beasts said, Amen. Rev. v. 13, 14. 
Blessing, and glory, and wisdom, and thanksgiving, and honour, 

and power, and might, be unto our God for ever and ever. 

Rev. vii. 12. 

He can answer all our prayers, supply all our need, par- 
don all our sins, deliver us from all evil, and preserve us 
from all enemies. The kingdom is his, and all is at his 
disposal ; ihe power is his, and he is both able and willing 



204 



ON THE SACRAMENTS. 



to do for us more than we can ask or think. We trust he 
will hear our prayers, and desire that his may be the glory ; 
for if we are disposed to give him the glory of what he 
does for us, we may hope that our petitions will be 
granted. 

In what sense do you say, Amen ? 

To express my trust that God will, of his mercy and 
goodness, through our Lord Jesus Christ, hear and answer 
my prayers. Therefore, I say, Amen, so be it. 
All things, whatsoever ye shall ask in prayer, believing, ye 

shall receive. Matt. xxi. 22. 
Whatsoever ye shall ask the Father, in my name, he will give 

it you. John xvi. 23. 
Of him, and through liim, and to him, are all things. Rom. 
xi. 36. 

All the promises of God in him are Yea, and in him Amen, 

unto the glory of God by us. 2 Cor. i. 20. 
[Unto him that] is able to do exceeding abundantly above" all 
that we can ask or think, kc. Eph. iii. 20. 
While you repeat this prayer, endeavour to have your 
hearts as well as your lips engaged. Do not imagine that 
you honour Christ by a mere repetition of the words used 
by his disciples, while you lead the life of rebels and ene- 
mies. The most excellent form of prayer will avail you 
nothing, unless your heart be affected by it. 



CHAPTER X. 
ON THE SACRAMENTS. 

How many Sacraments hath Christ ordained in his Church ? 

"Two only, as generally necessary to salvation; that 
is to say, Baptism, and the Supper of the Lord." 
What meanest thou by this word Sacrament ? 

" I mean an outward and visible sign of an inward and 
spiritual grace, given unto us ; ordained by Christ himself, 
as a means w T hereby we receive the same, and a pledge to 
assure us thereof." 

The word was originally used to express the oath by 
which the Roman soldiers bound themselves to be faithful 
to their general. It is, therefore, very appropriately used 
to show the fidelity and zeal which the followers of Jesus 



ON BAPTISM. 



205 



profess and promise to him as the captain of their salva- 
tion. They engage to fight manfully under his banner 
against the world, the flesh, and the devil. 

Is the receiving of these Sacraments absolutely necessary to 
salvation ? 

No : they are only generally necessary to salvation ; 
because when there is not a wilful neglect of them, God 
may, in particular cases, convey the benefit without the 
ordinance ; but as they are ordained by Christ himself, 
they ought not to be neglected, because we thereby dis- 
obey his commands, and because they are a means whereby 
we receive his grace, and a pledge to assure us thereof. 
How many parts are there in a Sacrament ? 

" Two : the outward visible sign, and the inward spi- 
ritual grace." 

By the former of these we are to understand 64 the 
solemn application of some bodily thing or action to a 
meaning and purpose which in its own nature it has not." 
Thus, for instance, the blood of the Paschal Lamb upon the 
(door-posts of the Israelites was an outward sign of the 
| blessings promised to them on the appointment of the 
jpassover. " The inward spiritual grace," which the out- 
iward signs of the sacraments represent, and of which they 
are pledges, is "some favour freely bestgwed" upon us, 
by which the soul receives spiritual benefit. 

ON BAPTISM. 

What is the outward visible sign or form in baptism ? 

- "Water: wherein the person is baptized, in the name 

\ofthe Father, and of the Son, and of the Holy Ghost." 
Water is spoken of in Scripture as an emblem of that 

purity which is produced in the heart by the Holy Spirit. 

As water puts away from us "the filth of the flesh," so 

does the Spirit cleanse us within by giving " the answer 

of a good conscience towards God." 
Then will I sprinkle clean water upon you, and ye shall be 
clean : from all your filthiness, and from all your idols, will 
I cleanse you. A new heart also will I give you, and a new 
spirit will I put within you : and I will take away the stony 
heart out of your flesh, and I will give you a heart of flesh. 
And I will put my Spirit within you, and cause you to walk 
in my statutes. Ezek. xxxvi. .25—27. 

19 



206 



ON BAPTISM. 



Do the Scriptures prescribe any particular mode in which 
water must be used in this Sacrament ? 
No : the words baptize and baptism, in their original 
signification, although necessarily implying the use of 
water in some way, do not limit us to any one mode in 
which it is to be applied. They are sometimes used 
where water could be used only by pouring, which in- 
stances of course prove that this mode is in accordance 
with the commandment. " These words," says a learned 
writer who had paid much attention to their use in the 
original Scriptures, "although often capable of denoting 
any mode of washing, whether by affusion, sprinkling, or 
immersion, (since cleansing was familiarly accomplished 
by the Jews in all these ways,) 3 T et in many instances can- 
not without obvious impropriety be made to signify im-. 
mersion; and in others cannot signify it at all." 
The Pharisees, and all the Jews, except they wash their hands oft, 
eat not, holding the tradition of the elders. And when they 
come from the market, except they w r ash, \ baptize, in the 
Greek,] they eat not. And many other things' there be, which 
they have received to hold, as the washing [baptisms, in the 
' Greek] of cups, and pots, and brazen vessels, and of tables. 
Mark vii. 3, 4. 

Here the application of a small quantity of water to a 
part of the body, is called baptizing, and the washing of 
tables, (or perhaps couches,) is called baptism, which of 
course could only be by pouring water upon them. And 
if these words have in a single, undoubted instance this 
signification, it is a proof that such was the meaning com- 
monly attached to them. The sacred writers used lan- 
guage as it was used and understood by those for whom 
they wrote. 

Our fathers were under the cloud, and all passed through the 
sea; and were all baptized unto Moses in the cloud and in 
the sea. 1 Cor. x. 1, 2. 

If any explanation be needed of the manner in which, 
they were baptized "in the cloud," it maybe found in 
the 77th Psalm, which describes the passage of the Israel^ 
ites through the Red sea. 
The waters saw thee, O God ; the waters saw thee ; they w r ere 
afraid: the depths also were troubled. The clouds poured 
out water. Ps. lxxvii. 16, 17. 

This is a figurative representation, it is true, but the 
apostle would not depart from the proper use of words 



ON BAPTISM. 



207 



when speaking figuratively, any morp than when speaking 
literally. 

In the account given of baptisms in the New Testa- 
ment, there do not appear to be any instances in which it 
can be positively affirmed that immersion was practised, 
while there are some in which we may with much reason 
believe that it was not. 
They that gladly received his word were baptized: and the 
same day there were added unto them about three thousand 
souls. Acts ii. 41. 
These three thousand were added to the Church by bap- 
tism in one day, after the exercises of the morning were 
over. Supposing that there was a sufficiency of deep 
water in Jerusalem for their immersion, (which is alto- 
gether improbable,) would it have been possible during 
the remaining hours of the day to immerse so many 1 

Again we have the instance of the jailer at Philippi, 
who, with his family, was baptized after midnight, and 
within the precincts of a jail ; circumstances in which bap- 
tism could only be supposed to have been by affusion. 
And he took them the same hour of the nighr-, and washed their 
stripes ; and was baptized, he and all his, straightway. Acts 
xvi. 33. 

There is no account of Paul and Silas going away from 
the prison until after " it was day." 
What is the inward spiritual grace of baptism ? 

"A death unto sin and- a new birth unto righteousness : 
for being by nature born in sin and the children of wrath, 
we are hereby made the children of grace." 
What Is required of persons to be baptized ? 

" Repentance, whereby they forsake sin ; and faith, 
whereby they steadfastly believe the promises of God, 
made to them in that 4 Sacrament.' " 

Why then are infants baptized, when by reason of their 
tender age they cannot perform them? 
" Because they promise them both by their sureties; 
which promise, when they come to age, themselves are 
bound to perform."* 

* The questions on Baptism having been considered in the secona 
chapter, the author refers to it instead of introducing any thing upon the 
subject here. The American editor has added what is said of it in this 
section, and refers for further instruction to the preceding part of the 
book, 



208 



ON THE LORD'S SUPPER. 



ON TIIE LORD'S SUPPER. 

Why was the Sacrament of the Lord's Supper ordained? 

" For the continual remembrance of the sacrifice of the 
death of Christ, and of the benefits which we receive 
thereby." 

4 To the end that we should always remember the ex- 
ceeding great love of our Master, and only Saviour Jesus 
Christ, thus dying for us, and the innumerable benefits 
which by his precious blood-shedding he hath obtained 
for us ; he hath instituted and ordained holy mysteries, as 
pledges of his love, and for a continual remembrance of 
his death, to our great and endless comfort.' 
This do in remembrance of me. Luke xxii. 19. 
Many things are represented to us in this Sacrifice, and 
which, we are called upon at the same time to remember, 
such as, 

1. The exceeding great love of our Master and only 
Saviour thus dying for us. 

Greater love hath no man than this, that a man lay down his 

life for his friends. John xv. 13. 
Christ hath loved us, and given himself for us. Eph. v. 2. 

What views have we of this great love wherewith he loved us ? 

If we regard Christ as we ought, we shall both trust in, 
and love above all things, him who does " assure us here- 
by of his favour and goodness towards us." 

2. We are reminded of the great evil of sin; since 
nothing but the blood of Christ could obtain the pardon 
of it. 

Behold the Lamb of God, which taketh away the sin of the 

world. John i. 29. 
God sending his own Son in the likeness of sinful flesh and for 

sin, condemned sin. Rom. viii. 3. 
He hath made him to be sin for us, who knew no sin. 2 Cor. 

v. 21. 

Now once in the end of the world hath he appeared to put away 

sin by the sacrifice of himself. Heb. ix. 26. 
It is not possible that the blood of bulls and of goats should 

take away sin. Heb. x. 4 — 10. 

3. This ordinance is to show the Lord's death till he 
come. 

As often as ye eat this bread, and drink this cup, ye do show 

the Lord's death till he come. 1 Cor. xi. 26. 
When Christ, who is our life, shall appear, then shall ye also 

appear with him in glory. Col. iii. 4. 



ON THE LORD'S SUPPER. 



209 



What are the benefits which Christ, by his 'precious blood- 
shedding, hath obtained for us ? 

1. We have hereby the pardon of sin. 

This is my blood of the New Testament, which is shed for 
many, for the remission of sins. Matt. xxvi. 28. 

2. Adoption into his family. 

In Christ Jesus, ye, who sometimes were far off, are made nigh 
by the blood of Christ. Eph. ii. 13. 

3. Spiritual peace and consolation. 

He is our peace, having slain the enmity [by the cross.] Eph. 
ii. 14. 16. 

Having made peace through the blood of his cross. Col. i. 20. 

4. Strength from him, whereby we may deny self and 
follow Christ, and do all other things whereunto we are 
called. 

The preaching of the cross, unto us which are saved, it is the 

power of God. 1 Cor. i. 18. 
The cross of our Lord Jesus Christ, by whom the world is 
crucified unto me, and I unto the world. Gal. vi. 14. 
By this standing ordinance, Jesus Christ has provided 
that the doctrines of the atonement, and salvation by 
grace, through faith, shall be made known to the world, 
whoever neglects or opposes them. 

Why is this ordinance called the Lord's Supper ? 

Because it was instituted by our Lord at supper-time, 
during the feast of the passover, the same night on w T hich 
he was betrayed. The Paschal Lamb that was slain was 
a type of the death of Christ, and the Lord's Supper 
seems intended to occupy the same place under the Chris- 
tian dispensation, that the passover did under the Jewish. 
When even was come, he sat down with the twelve. Matt, 
xxvi. 20. 

Likewise also [he took] the cu P , after supper. Luke xxii. 20. 
After the same manner also, he took the cup, when he had 

supped 1 Cor. xi. 25. 
Christ our passover is sacrificed for us. l Cor. v. 7. 

What is the outward part, or sign, of the Lord's Supper ? 

" Bread and wine, which the Lord hath commanded to 
be received.' ' 

Jesus took bread, and blessed it, and brake it. Matt. xxvi. 26. 
1 Cor. xi. 23. 

And he took the cup, and gave it to them. Matt. xxvi. 27. 
1 Cor. xi. 25. 

[By these things] Jesus Christ hath been evidently set forth, 
crucified among you. Gal. iii. 1. 

The bread broken is an emblem of Christ's body 
19* 



210 



ON THE LORD'S SUfPER. 



broken on the cross ; and the wine poured out represents 
his blood shed by the soldier's spear. 
What is the inward part, or thing signified ? 

" The body and blood of Christ, which are spiritually 
taken, and reeeived by the faithful in the Lord's Supper." 

Jire the bread and wine changed after consecration ? 

No : after consecration, they are still bread and wine. 
The cup of blessing which we bless, is it not the communion 
of the blood of Christ? — the bread which we break, is it not 
the communion of the body of Christ ! 1 Cor. x. 16. 
As often as ye eat this bread, and drink this cup, ye do show 

the Lord's death till he come. 1 Cor. xi.,26. 
What do you mean by their being spiritually taken P 

The believer is really a partaker of Christ, and of the 
benefits of his death ; and his interest herein is sealed in 
this ordinance. He has spiritually, as real an intercourse 
of friendship with his Saviour in heaven, as a man has 
temporally, with a friend on earth, and the endearin 
pledges of mutual love are greatly cherished by this or 
dinance. 

Except ye eat the flesh of the Son of man and drink his blood r 

ye have no life in you. John vi. 53. 
For my flesh is meat indeed, and my blood is drink indeed. H 

that eateth my flesh and drinketh my blood dwelleth in m<3 

and I in him. John vi. 55, 56. 

What are the benefits whereof we are partakers thereby? 

" The strengthening and refreshing of our s^uls by the 
body and blood of Christ, as our bodies a^ by the bread 
and wine." 

Eating the bread and drinking the wine represent the 
manner in which we are to feed upon Christ in our hearts 
by faith with thanksgiving-. As bread and wine refresh 
the bodv, so does the Lord's Supper refresh the soul of 
those who are true believers. " For then we spiritually 
eat the flesh of Christ, and drink his blood ; then we 
dwell in Christ, and Christ in us ; we are one with Christ, 
and Christ w T ith us." It supplies the believer with strength 
to hold on his pilgrimage, and gives him courage to en- 
counter the enemies that beset his way : and it furnishes 
him with some of the strongest motives against sin. 

By eating this bread and drinking this cup, we declare 
our conviction that our souls are as dependent on the 
atonement of Christ for salvation, as our bodies are on our 



ON THE LORD^S SUPPER. 211 

proper food for support ; and as our bodies would not be 
supported unless food were eaten, so our souls will receive 
no benefit from the atonement of Christ, unless by faith 
we receive and enjoy it. 
Wine that maketh glad the heart of man, and bread which 

strengtheneth man's heart. Ps. civ. 15. 
I am the bread of life : he that cometh to me shall never hun- 
ger ; and he that believeth on me shall never thirst. John 
vi. 35. 

I am the living bread which came down from heaven. If any 
man eat of this bread he shall live for ever : and the bread 
that I will give is my flesh. John vi. 51. 
Among the purposes for which we are to attend the sa- 
crament, may be mentioned those of obtaining- nearer com- 
munion with God,— keeping alive our gratitude, — and de- 
dicating ourselves anew to him. 

How does this ordinance contribute to strengthen and refresh 
our souls ? 

By the divine blessing on the faithful receiver, his faith 
is strenghtened, and he is assured that Christ is the pro- 
pitiation for his sins and is willing to be the food of his 
soul. They who receive this ordinance aright, are so in- 
fluenced by the mercies of God, as to present themselves, 
soul and body, to be a living sacrifice, holy and acceptable 
to God. 

Do all who come to the Lord's table, receive this refreshment 
to their souls ? 
Many do not ; none but those who feel and lament their 
manifold sins, and flee to Christ for refuge, are partakers 
of these benefits. All others can only be partakers of the 
outward sign. 

He that eateth and drinketh unworthily, eateth and drinketh 
damnation [or condemnation] to himself, not discerning the 
Lord's body. 1 Cor. xi. 29. 

Who may be said to eat and drink the Lord' } s supper un- 
worthily ? 

Those who come to it irreverently, or with self-righteous 
views; who do not feel the burden of sin, and the plague 
of their own hearts ; and who therefore are destitute of true 
repentance, faith and charity. They that allow themselves 
in any sinful practices, cannot be worthy communicants : 
for this is so inconsistent with their profession, as to make t 
all their prayers and praise3 mere hypocrisy. 



212 



4 ON THE LORD'S SUPPER* 



Your new moons and your appointed feasts my soul hateth ; 
it is iniquity, even the solemn meeting. Wash you, make 
you clean; put away the evil of your doings from before 
mine eyes ; cease to do evil. lsa. i. 13 — 16. 

What is the danger of suck a conduct ? 

They who act thus "provoke God to plague them with 
divers diseases and sundry kinds of death." 
For this cause many are weak and sickly among you, and 
many sleep. — When we are judged, we are chastened of the 
Lord, that we should not be condemned with the world. 
1 Cor. xi. 30. 32. 
The chastening with the Corinthians received was sent, 
that, by repenting and seeking mercy, they might avoid 
eternal damnation. 

What is required of them who come to the Lord's supper ? 

"To examine themselves whether they repent them 
truly of their former sins, steadfastly purposing to lead a 
new life ; have a lively faith in God's mercy through 
Christ, with a thankful remembrance of his death •> and 
they be in charity with all men." 
Let a man examine himself, and so let him eat of that brea<3, 

and drink of that cup. 1 Cor. xi. 28. 
Examine yourselves, whether ye be in the faith. 2 Cor. xiii. 5. 
Repentance is absolutely necessary. We must call to 
mind our past ways, and compare them with God's com- 
mandments. If any sin be yet indulged, unrepented of, 
and not forsaken, we are not meet to be partakers of this 
holy sacrament. (See chapter 3d.) 

How may you know whether you truly repent of your former 
sins ? 

By observing whether ycu loathe them, with such a 
dislike as to cause you to lead a new life. 
Godly sorrow worketh repentance to salvation not to be repent- 
ed of. 2 Cor. vii. 10, 11. 
If you have not been brought to this godly sorrow, beg 
of God to give you his Spirit, for 
He will reprove (convince) the world of sin. John xvi. 8. 
Think of your guilt, in any way which may most affect 
you. Charge your memory with those views of your own 
iniquity, which may most impress you with a sense of the 
need you have of Christ's blood. Look on him whom 
you have pierced, and you shall mourn. Pray like David, 
Examine me, O Lord, and prove me. Ps. xxvi. 2. 
A lively faith is also necessary in those who approach 



ON THE LORD'S SUPPER. 



213 



the Lord's table; because it is only by faith that we 
receive Christ, eat his body and drink his blood. The life 
of a Christian is a continual growth in grace by feeding 
upon Christ. 

(See chapter 4th.) 
Let us draw near in full assurance of faith. Heh. 22. 

How shall a person know whether he has this faith ? 

It is attended by a lively sense of GcooVs mercy through 
CArist^nd is always evidenced by bringing forth the fruits 
of righteousness. 
Faith which worketh by love. Gal. v^6. 

Faith, if it hath not works, is dead, being alone. James, ii. 17. 
A thankful remembrance of the death of Christ is also re- 
quired, and to this end we are reminded, that we ourselves 
are "miserable sinners, who lay in darkness and the sha- 
dow of death." It is an easy thing, in repeating a gene- 
ral confession, to own this, but unless we feel it, we shall 
never heartily prize Christ as our Saviour : but the lan- 
guage of praise will be as unmeaning as the language of 
humiliation. 

Why is charity with all men necessary ? 
Because this is a feast of love. Any unkindness of 
heart must therefore be quite unsuitable, and make us 
unacceptable to God. It can never be a feast of love to 
a revengeful spirit. By this ordinance we declare that 
we are fellow-members of one body, of which Christ is 
the Head : that we are all One Body, and can no more be 
severed from each other in heart and affection, without all 
the members sufTering, than the members of the animal 
body can ; that love and kindness should mark the spirit 
and temper of every individual ; that we are one in the 
sight of God, in privilege, in the love of Christ, and in the 
glory provided for us. Christians thus declare themselves 
obliged to walk in love, as Christ hath loved them. 
If thou bring thy gift to the altar, and there rememberest that 
thy brother hath aught against thee ; leave there thy gift be- 
fore the altar, and go thy way ; first be reconciled to thy bro- 
ther, and then come and offer thy gift. Matt. v. 23, 24. 
By this shall all men know that ye are my disciples, if ye have 

love one to another. John xiii. 35. 
Let us keep the feast, not with the leaven of malice. 1 Cor. v. 8. 
We are all partakers of that one bread. 1 Cor.x. 17. 
Ye come together not for the better, but for the worse. (Be- 
cause there were divisions among them.) 1 Cor. xi. 17. 



214 



ON THE LORD'S SUPPER. 



Without charity I am nothing* 1 Cor. xiii. 2, 

Keep the unity of the Spirit in the bond of peace. Eph. iv. 3. 

Let all bitterness, and wrath, and anger, and clamour, and evil- 
speaking, be put away from yon, with all malice : and be yc 
land one to another, tender-hearted, forgiving one another, 
even as God for Christ's sake hath forgiven you. Eph. iv. 
31, 32. 

Let us consider one another, to provoke unto love and to good 

works. Heb. x. 24_ 
If God so loved us, we ought also to love one another. 1 John 
iv. 11. 

With what disposition of mind should we come to the 
Lord's Supper ? 

With deep contrition and sorrow for our sins, which oc- 
casioned the death of our Saviour; with holy joy and 
thankfulness for the benefits to be derived therefrom; with 
a determination, by the grace of God, to offer and present 
to him ourselves, our souls and bodies, to be a reasonable, 
holy, and living- sacrifice ; and with perfect charity to all 
men, and especially with sincere love to God's people. 
Alas ! how many who frequent this ordinance are dead to 
any spiritual sensations, go through the whole as a form- 
ality, and depart as cold and worldly as ever. 

All are invited to this heavenly feast, who are religiously 
and devoutly disposed ; but unless we have this wedding 
garment, (Matt. xxii. 12,) we are not meet partakers of 
this holy mystery ; and although we may plead, like those 
in Luke xiii. 26, that we have eaten and drunk in the pre- 
sence of the Lord, we shall be ordered to depart as work- 
ers of iniquity. 

If we have not these dispositions of mind, we should 
pray for them. But we should not make our sins, an ex- 
cuse for neglecting this duty. This sacrament was ap- 
pointed for our growth in these graces. We should remem- 
ber that Christ is known to his disciples in breaking of 
bread. Luke xxiv. 35. He is the author of faith, and is 
appointed to give repentance ; let us therefore come unto 
him in this his ordinance, and claim the benefits he offers 
in it. 

Though we should feel ourselves defective in these 
graces, if we be really humble and contrite, and come 
heartily seeking Christ, God will not cast us out, nor turn 
his mercy from us. And we offend God, and deceive our- 
selves, if we show a constant slight of Christ's ordinance^ 



ON THE LORD'S SUPPER. 



215 



under a vain excuse, complaining of an obstacle which we 
take no pains to remove. If we are unfit for the Lord's 
supper here, w r e are not less unfit for the supper of the 
Lamb in glory. 

Consider, those of you who have been brought to love 
Christ, how very wrong it is to neglect the last command 
he gave to his disciples, — u Do this in remembrance of 
me." And if that soul was to be cut off from the people 
of God who neglected to celebrate the passover (which 
was a type of the Lord's supper,) Exod. xii. 19 ; of how 
much sorer puishment, suppose ye, shall we be thought 
worthy, if we trample under foot the Son of God, and 
count the blood of the covenant wherewith we are sancti^ 
fied, an unholy thing? Heb. x. 29. Slight the conde* 
scending grace of your Redeemer no longer — accept the 
invitation to his table which has so often been held out to 
you. Ask him to prepare you to draw nigh, for the prepa- 
ration of the heart is of God : and though you may be 
now weak in faith, yet by waiting upon him in this ordi- 
nance, your strength shall be renewed as the eagle's : you 
shall run and not be weary ; ycu shall walk and not faint* 

Now the God of peace, that brought again from 
the dead our Lord Jesus, that great shepherd 
of the sheep, through the blood of the ever- 
lasting covenant, make you perfect in every 
good work to do his will, working in you that 
which is well pleasing in his sight, through 
Jesus Christ; to whom be glory for ever anq 
ever. Amen. 



APPENDIX. 



CATECHETICAL NOTICES. 

Elementary instruction is of course of primary and 
essential importance to the acquisition of all knowledge. 
" With religion," Hooker remarks, " it fareth as with 
other sciences, the first delivery of the elements thereof 
must for like consideration be framed according to the 
weak and slender capacity of young beginners ; unto 
which manner of teaching principles in Christianity, the 
apostle in the sixth to the Hebrews is himself understood 
to allude." 

This allusion occurs in the second verse of this chapter, 
where the apostle enumerates among " the principles of 
the doctrine of Christ," or the elementary principles of the 
gospel, " the doctrine of baptisms." By this we are pro- 
bably to understand, as Hooker seems to have done, the 
doctrine or system of instruction which is connected with 
baptisms, of which the principles enumerated formed a 
part. Thus the " baptism of John" (Acts xix. 3) was hi3 
doctrine, or the principles of religion which he taught. 
Thus the Israelites are said to have been "baptized unto 
Moses," that is into "the doctrine taught by Moses."* 
Dr. Owen represents the most general interpretation of this 
passage, (to which he himself adheres,) "as if the apos- 
tle had said, these principles of the doctrine of Christ, 
namely, repentance, faith, the resurrection and judgment, 
are those doctrines wherein they are to be instructed, who 

are to be baptized, and to have hands laid on them 

These, being the catechetical rudiments of Christian religion, 
are called here SiSaxri Parma nwv k. t. A. or the doctrines that 
were to be taught in order to the administration of those 
rites. ... All persons, who began to attend to the gospel, 



* Whitby. 



t Exposition of the Epistle to the Hebrews. 

20 217 



218 



APPENDIX. 



were diligently instructed in the forementioned principles, 
with others of a like nature, (for they are mentioned only 
as instances,) before they were admitted to a participation 
of this ordinance, with imposition of hands that ensued 
thereon ; these, therefore, are called, the ' doctrine of bap- 
tism,' or the catechetical, fundamental truths, wherein those 
to be baptized were instructed, as being the things where- 
of they were to make a solemn profession." 

Dr. Owen expresses the belief that, at an early period of 
the Church, adults on their first hearing of the gospel re- 
ceived such instruction as this previously to baptism, 
while trie children of believers were admitted to baptism 
in infancy, and instructed as soon as they grew up to years 
of understanding. After expressing this view, he proceeds 
with the following remarks, in which, if Bishop be sub- 
stituted for Elder, we shall have a just account of the 
practice of the primitive Church. 

" Afterwards, when they were established in the know- 
ledge of these necessary truths, and had resolved on per- 
sonal obedience to the gospel, they were offered to the fel- 
lowship of the faithful ; and hereon, giving the same ac- 
count of their faith and repentance which others had done 
before they were baptized, they were admitted into the 
communion of the Church, the elders thereof laying their 
hands on them in token of their acceptation, and praying 
for their confirmation in the faith. Hence the same doc- 
trines became previously necessary to both these rites ; be- 
fore baptism to them that were adult, and towards them 
who were baptized in infancy before the imposition of hands* 
And I acknowledge that this was the state of things in the 
apostolical churches, and that it ought to be so in all 
others. Persons baptized in their infancy ought to be in- 
structed in the fundamental principles of religion, and 
make profession of their own faith and repentance, before 
they are admitted into the society of any particular Church." 

Dr. Owen, as has been remarked, admits this to have been 
the state of things at an early period of the Church, but 
not, as must in justice to him be remarked, so early as the 
time of writing the epistle to the Hebrews. He thinks 
that " the whole business of confirmation is of a much 
later date, so that it cannot be here intended." Upon this 
conjecture, (in opposition to recorded apostolical practice,) 



APPENDIX. 



213 



it is not within the scope of the present remarks to speak. 
Our concern is only with the representation of facts as ex- 
isting in the "apostolical churches," and which, it may be 
observed in passing, constitute in every particular, except 
i the grade of the administrator, precisely what is now 
called confirmation. In the opinion of Dr. Owen, the 
** laying on of hands" most probably has reference to the 
practice of the apostles, subsequent to baptism ; but this, 
he thinks, was for the purpose of bestowing supernatural 
gifts. 

As we proceed further on in the history of the Church, 
the materials for catechetical notices become very abundant. 
Heathen converts were invariably required to go through 
a course of catechetical instruction, before they were ad- 
mitted to baptism. The children of believing parents, be- 
ing baptized in infancy, were admitted catechumens as 
soon as they were capable of learning. 

The former class of catechumens was generally subject- 
ed to a long probation, partly for the trial of their sincerity 
and stability, ana 1 partly that they might be instructed by 
. degrees in the principles of true religion. Bingham, on 
whose authority these facts are stated, thus describes the 
usual system of catechetical instruction.* 

" They usually began their discourses with the doctrine 
of repentance and remission of sins, and the necessity 
of good works, and the nature and use of baptism, by 
which the catechumens were taught, how they were to re- 
nounce the devil and his works, and enter into a new cove- 
nant with God. Then followed the explication of the 
several articles of the creed, to which some added the na- 
ture and immortality of the soul, and an account of the ca- 
nonical books of Scripture, which is the substance and 
method of St. Cyril's eighteen famous discourses to the 
catechumens." 

A part of the instruction of catechumens in the primitive 
Church consisted in the reading of the Scriptures, a fact 
which presents a striking contrast to the more modern 
system of a Church calling itself catholic, but catholic 
only in name. Bingham says, — 

" It is observable that no Church anciently denied any 

* Antiquities of the Christian Church, Book x. 



220 



APPENDIX. 



order of Christians the use of the holy Scriptures in the 
vulgar tongue, since even the catechumens themselves, 
who were but an imperfect sort of Christians, were ex- 
horted and commanded to read the canonical books in all 
churches, and the apocryphal books in some churches, for 
moral instruction. Nay, if we may believe Bede, they 
were obliged to get some of the holy Scriptures by heart, 
as a part of their exercise and discipline, before they were 
baptized. . . . Among [them,] as St. Austin and others have 
observed, those were commonly the most tractable and the 
best proficients, who were the most conversant in the holy 
Scriptures." 

As we descend into the dark ages of the Church, cate- 
chetical instruction, with all other instruction, appears to 
have been grossly neglected. At a synod held in England 
in the year^735, it was enjoined, 44 that the priests learn and 
teach to know the Creed, Lord's Prayer and words of conse- 
cration in the Masse (or eucharist") in the English tongue. 
This seems to indicate, as Fuller (from whom the canon 
on these instructions is quoted) remarks, that "learning 
then ran low, [since] the priests themselves had need tq 
learn them ; yet ignorance was not then so high, but that 
the people were permitted to be taught them." 

On the first dawn of the reformation in England it was 
found necessary to recommend catechetical instruction as 
a means of dispelling the gross ignorance in which the 
people were involved. This work was commenced by 
Cromwell in the reign of Henry VIII., 44 and though what 
he required," Archbishop Wake remarks, 44 went no fur- 
ther than to teach first the parents and masters themselves, 
and by them their children and servants, the Creed, the 
Lord's Prayer, and the ten Commandments; yet this was 
a good beginning, and even more than many of the clergy 
themselves in those days were very well able to expound 
to them." 

It may teach us gratitude for our privileges in the 
present day to learn, from an old and faithful historian, the 
state of the people and the means adopted for their in- 
struction, in the early part of king Edward the Sixth's 
reign. 44 There was now great care taken that the vulgar 
sort might arrive at some knowledge of religion, which 
they were for the most pan barbarously ignorant of before. 



APPENDIX. 



221 



And for this purpose provision was made that the people 
might learn in English the Lord's Prayer, the Creed, and 
the Ave, that always were to be said before in Latin, but 
especially the Lord's Prayer, commonly called the Pater 
Noster. And therefore, the better to inculcate it in the 
1 minds of the people, Latimer used to say this prayer con- 
stantly, both before and after sermon, in the country where 
he was. And when any poor people came to him to ask 
an alms, he would oppose them with the Lord's Prayer 
and bid them say it, and cause his servants sometimes to 
require them to say it. Many would tell him they could 
say the Latin Pater Noster, and others that they could say 
the old Pater Noster, (as they termed the Lord's Prayer in 
Latin,) but not the new, meaning- the English. "* 

In the year 1548, a Catechism, translated from the Ger- 
man of Justus Jonas, under the supervision of Archbishop 
Cranmer, was published in England. This was subse- 
quently known under the title Cranmer' 9 s Catechism. " It 
consists," says Le Bas, " of elementary expositions of the 
Commandments, the Creed, the Lord's Prayer, the Sacra- 
ment of Baptism, the authority of the Keys, and the 
Lord's Supper. In this book. the Commandments are ar- 
ranged conformably to the Romish practice. The first 
two coalesce into one, and the tenth is divided into two. 
But then in the discourse on idolatry, introduced by Cran- 
mer into the exposition, he remarks, that this arrangement 
is the work of later interpreters ; and that, according to the 
most ancient interpretation, the words relating to images 
form the second commandment." If this be always fully 
given, the arrangement is a matter of less importance, 
although there seems to be no room for doubt as to that 
intended by Scripture. The Church of Rome is compelled 
to transpose a clause in the tenth commandment in order to 
make it appear as a distinct injunction. 

Cranmer } s Catechism was erroneous with respect to the 
number of the sacraments, (of which it makes three, Pe- 
nance being one,) and does not appear to have gone into 
general use. In the year 1553, another Catechism, which 
had been composed in Latin, was set forth, and its use en- 
joined upon all schoolmasters, &c. by the authority of 

* Strype's Memorials of Edward VI.'s Reign. B. i. ch. 9. 
20* 



2-22 



APPENDIX. 



the king. It is in consequence called King Edward's Ca- 
techism, It is said in the king's injunction to have been 
written " by a certain godly and learned man," but who 
was the author was not made known, and seems to be 
generally considered uncertain, Some thought that it 
was written by Poinet, bishop of Winchester. Strype, 
however, than whom there is probably no better authority 
in such matters, says, — " It was certainly writ by Alex- 
ander Noel [or Nowell,] as I find by comparing Noel's 
Catechism and this together. The ecllocutores [speakers] 
are in both Catechisms the same, viz. magister and auditor. 
And in many places the very same questions and answers 
°jre given verbatim. Only Noel's Catechism, published 
Tinder queen Elizabeth, is larger much."* He quotes also 
in his memorials of Cranrner the testimony of a learned 
contemporary of Noel, to the same effect. 

Strype also says of this Catechism, " that it seems to 
have been published in English as well as in Latin, that 
John Day printed it, and [it was] licensed to come abroad 
in 1552. For according to the warrant book, 4 in September, 
1552, a license was granted to the same person to print it 
both in Latin and English, -the king having caused it to be 
set forth.' But it w T as not printed before 1553, and the 
reason it was so long between the license and the publica- 
tion (half a year and more) I conjecture was, because it 
was thought fit to have the allowance first of the convoca- 
tion for the giving it greater countenance and authority."^ 
This Catechism has been republished in the first vo- 
lume of the Christian Observer, of which it occupies about 
16 pages. There is quoted in connexion with it the re- 
mark of Dr. Randolph, bishop of Oxford, that the " Cate- 
chism published in the reign of Edward VI. was the last 
work of the reformers of that reign ; whence it may 
fairly be understood to contain, as far as it goes, their ul- 
timate decision, and to represent the sense of the Church 
of England as then established." Archbishop Wake says 
of it : " And here I take the complete model of our Church 
Catechism to have been first laid." It is a sound and ex- 
cellent production, expressing the same sentiments with re- 
spect to the depravity of man, the need of the Holy Spirit 



* Memorials of the Reign of Edward VI. B. ii. ch. 15. t Ibid. 



APPENDIX. 



223 



to create a new heart in him, and the impossibility of jus- 
tification except by faith alone, which are to be found in 
the present Articles and Liturgy of the Church of England. 

The injunction for the use of this Catechism by king 
Edward is dated on the 20th of May, 1553. He requires 
that it shall be taught, 14 immediately after the other brief 
Catechism which we have set forth." 

This " other brief Catechism" appears to have been 
one which John Day was licensed to print in March of 
that year. Strype gives in his collection of records two 
warrants to this printer, one for printing the larger Ca- 
techism, both in Latin and English, dated in September, 

1552, as we have seen ; the other was given in March, 

1553, " for printing a Catechism in English, with the brief 
of an A B C thereunto annexed," &c* 

Strype supposes this brief Catechism to be referred to 
in certain letters to the bishops, written by the king in 
a subsequent part of 1553. " This," he says, " I conclude 
to be the Church Catechism, joined nowf ordinarily 
with our Common Prayer, for the printing of which John 
Day had the king's license in the month of March before, 
as likewise he had from Elizabeth afterwards." 

That this conclusion is correct is moreover proved 
by the fact, that Elizabeth in the second year of her reign 
issued a proclamation, in which she enjoined it upon the 
clergy to examine their flocks, and teach them "the Cate- 
chism set forth in the book of Public Prayer.":): This 
could not have been inserted in the prayer book during the 
reign of Mary, which extended back to the year in which 
Edward the Sixth's two- Catechisms were published, 
(being the last of his reign,) while all that is said by 
historians seems to prove that there was no publicly 
authorized Catechism before that period. 

* The dates and details of these warrants are here noticed, in order to 
distinguish carefully between the larger Catechism of king Edward and the 
brief one which Strype states to be the Church Catechism. The former 
was printed in 12mo, and bound (as Fuller states) with the articles of reli- 
gion, adopted at the same time. The latter seems to have been combined 

. with a primer for children, Blunt, in his History of the Reformation, con- 
founds these, stating that Strype attributes the authorship of the Church 
Catechism to Nowell, whereas it will be seen from our extracts, that it is 
the larger Catechism, licensed in September 1552, of which he speaks in 

' that connexion. 

t About the year 1720. % Archbishop Wake. 



224 



APPENDIX. 



The Church Catechism then appears to have been set 
forth under the auspices of the early reformers of the 
Church of England, and was prepared by some of them, 
perhaps Cranmer himself, (who took a deep interest in ca- 
techetical instruction,) upon the model of Edward the 
Sixth's Catechism. It contained at this time no account 
of the sacraments, as will be seen when the additions on 
that subject are noticed. For the present we proceed in 
the order of time to notice Dean NowelPs Catechism in 
Latin, which, it has been seen, Strype represents as an ex- 
tension of king- Edward's, and both as proceeding from 
the same author. This was prepared by direction of the 
convocation of 1562, of which Nowell was prolocutor, but 
not printed until 1570. It was reprinted in 1572 and 1578, 
and translated into English and Greek.* 

NowelPs Catechism was held in high estimation. As 
a proof of it Strype says, " It was thought fit that minis- 
ters should converse in this Catechism, and learn true 
Divinity from it. But this, some, conceited of their own 
learning, thought much of. Thus Thomas Cartwright, in 
his Admonition, complained that now ministers, like young 
children, must be instructed and learn the Catechism. 
Where in the margin he placed these words 1 ministers of 
London enjoined to learn Mr. Nowell's Catechism.' To 
which thus Dr. Whitgift, 4 That, Cartwright, which you 
in derision quote in the margin, is a book fit for you 
to learn also. And I know no man so well learned, but it 
may become him to read and learn that learned and ne- 
cessary book.'f Bishop Randolph, as quoted by the 
Christian Observer, says of this work and Jewel's Apology 
for the Church of England, written about the same time, 
" Both these works were publicly received and allowed,. 
They have also a claim to the attention of the reader, both 
for clearness of argument, and for eloquence of language." 

A brief notice of one whose name so often occurs, and 
who was so distinguished among the great men of the 
Church of England as Dean Nowell, will not be unaccept- 
able to the reader. Fuller says of him, " Alexander Nowell, 
Doctor of Divinity, and Deane of St. PauVs in London, 
born in Lancashire, bred in Oxford, afterwards fled into Ger- 



* Strype's Annals. Anno 1562. 



t Ibid. 



APPENDIX. 



225 



manie in the reign e of Queen Mary. He was the first of 
English Exiles, that returned in the dayes of Q. Elizabeth. 
And I have read how in a Parliament he was chosen Bur- 
gess of a town in Cornwall: But his election pronounced 
void, because he was a Deacon. A man of a most Angelicall 
Life, and Deep Learning. A great Defender of Justifica- 
tion by Faith alone, and yet a great Practiser of Good 
Works ; witnesse two hundred pounds a year rent, for the 
maintenance of thirteen students bestowed on Brazen 
Nose College wherein he had his education. A great 
honourer of the marriage of the Clergie, and yet who lived 
and died single himself®. An aged man of 90 yearesof age, 
yet fresh in his youthful learning ; yea like another Moses, 
his eyes were not dimme, nor did he ever make use of 
Spectacles to read the smallest print." P. x. 10. Strype 
states some of these particulars, and also that he was of 
the ancient family of the Nowells of Lancashire, that he 
preached the first and last Lent sermons before Queen Eli- 
zabeth for thirty, years, "and that with a great freedom 
becoming one that was delivering God's message." He 
made provision for the support of thirteen students at Ox- 
ford, where he was himself admitted at thirteen years eld, 
and studied thirteen years. " He was," says Strype, u an 
Exciter to Piety by his Sermons and his threefold Cate- 
chism.^: He was Forty-two years Dean, and died at Ninety, 
when neither the Eyes of his Mind nor of his Body were 
yet grown dim: Dying Anno 1G01, February 13." An. 
Ref. xxi. 

In the reign of James I. an important and valuable 
addition was made to the Church Catechism. At the 
Hampton Court conferences, in the year 1603, it was 
noticed by Dr. Reynolds among the subjects which re- 
quired attention. "That," he said, "in the Common 
Prayer Book is too brief, and that by Mr. Nowell, (late 
Dean of St. Paul's,) too long for novices to learn by 
heart. I request, therefore, that one uniform Catechism 
may be made, and none other generally received. " # The 
Catechism was accordingly enlarged by the addition of 
the part on the Sacraments, which was written by Bishop 

* By which seems to be meant the versions in Latin. Greek and English, 
t Fuller. 



226 



APPENDIX. 



Overall.* Of this writer, who is entitled to the most re- 
spectful and grateful remembrance for his admirable per- 
formance of this duty, Fuller says, " 1 cannot attain the 
exact date of the death of John Overall, carrying superin- 
tendency in his surname, the Bishop of Norwich; first 
Fellow of Trinity Coll., then Master of Katherine Hall, 
and King's Professor of Divinity in Cambridge. One of a 
strong brain to improve his great reading, and accounted 
one of the most learned controversial Divines of those 
daies." Bishop Overall was one of the translators of the 
English version of the Bible now in use. The books 
assigned to him and nine others were the Pentateuch and 
the historical books to 1st Chronicles. His associates were 
Dr. Andrews, afterwards Bishop of Winchester, Dr. Sara- 
via, Hooker's most intimate friend, and other men of like 
character. 

The Catechism of the Church of England has under- 
gone no change since this period. It has been adopted by 
the Protestant Episcopal Church in the United States, with 
some few alterations, the most important of which are, the 
change of the expression " who sanctifieth me and all 
the elect people of God," into " all the people of God ;" 
and the substitution of "spiritually" for "verily and in- 
deed" in that part of the Catechism which treats of the 
Lord's supper. It now stands a monument of the wisdom 
and piety of former ages, not less honourable to the vene- 
rated men who educed its principles from beneath the ac- 
cumulated rubbish of ages, than invaluable to us, who en- 
joy the fruits of their toils and sufferings. May we duly 
appreciate the inheritance, of which this brief "form of 
sound words" forms a small but not unimportant part, and 
be enabled to transmit it unimpaired and unsullied, to our 
latest posterity. 

* Wheatly. 



INDEX. 



A 

Adam, state before the fall, 2. After the fall, 2. Consequences 
of the fall to him, 3. To his posterity, 4. In what his sin 
consisted, 2. 

Adoption into the family of Christ, 11, 184. 

Amen, meaning of, 111, 204. 

Angels, communion with, 43, 95. How they perform God's 
will, 192. 

B 

Baptism, what it is, 6. Answers to circumcision, 8. Argu- 
ments for infant; 7. A sacrament, 8, 205. What the out- 
ward sign, 10, 205. What the inward grace, 9. Benefits 
of, 10. Promises made for us at, 23, 30. 

Baptism of infants, 10. 

Baptized persons not all partakers of inward grace, 10. 
Birth, new, unto righteousness, 9. 
Bishop, office of, 81, 82. 

Bread, what meant by, 194. Why ask for it daily, 194. 

c 

Catechism, meaning of the word, 1. Compiled by the Refor- 
mers, 1, 223. 

Children, of God, 13, 184. Sin of parents visited on, instanced, 

135. Duty of parents, 149. Duty of parents to, 152. 
Christ, what to be a member of, 11. Meaning of the title, 41. 
' Why applied to the Saviour, 41. The only Son of God, 43, 

53. Proofs of his divinity, 49, 53. Spoken of as God, 49. 

Divine attributes ascribed to, 51. Worshipped as God, 53. 

His resurrection foretold, 54. Typified, 54. Proofs of, 55. 

His ascension foretold, 57. His office in heaven, 58. 
Christia?i life, a life of faith, 19. 

Church, meaning of the word, 77. Visible, and invisible, 77, 
88. Why called Holy, 78. Why called Catholic, 79. 

227 



INDEX. 



228 



Order of the Jewish, 79. Apostolic model of, to be followed, 
79, 85. Order of primitive, 80—84. 
Circumcision, answerable to baptism, 8. 

Commandment, what first forbids, 127. How Christians break 
it, 130. What it requires, 128. What second forbids, 131. 
What it requires, 133. How enforced, 134. What third 
forbids, 137. What it requires, 140. How enforced, 141. 
What fourth requires, 144. What fifth requires, 149. Pro- 
mise annexed to it, 153. What sixth forbids, 151. What 
it requires, 157, What seventh forbids, 1G0. What it re- 
quires, 1-61. What eighth forbids, 162, 165. What it re- 
quires, 164. What ninth forbids, 167. What tenth forbids, 
171, 174. 

Communion, of saints, 91. W T ith God through the Bible, 93. 

Uses of this article, 95, 96. 
Contentment, enforced, 172, 174, 195. 
Covetousness, instances of, 172. 
Creation, account of, 37. 

D 

Deacon, office of, 82. 

Dead raised, instances of, 107. 

Death, the wages of sin, 98. W T hat it is, 103. Compared to 
sleep, 103. Change on the body by, 103. Everlasting, 
what it is, 201. 

Devil, his names, 23. His works, 24. Prayer to be delivered 

from his power, 201. 
Doxology, 203. 

E 

Evil speaking, 167, 168. 

F 

Faith, nature of, 16, 20. Illustrations of, 17. Examples of, 17. 

Why necessary for all, 18. How to be obtained, 19. Signs 

of true, 19. How evidenced, 213. 
Fall of man, proved from Scripture, 4, 40. 
Forgiveness of sin, through Christ, 9S, 101. Assurance of it, 

100. Cannot be merited, 201. Why to be daily asked, 198. 
Forgiving temper required, 198. 

G 

Glory, degrees of, 108. 

God, children of, 12. His will, where summed up, 27. What 
it is, 190. How made known, 191. How to be done, 192. 
Obedience to it required, 27. Who he is, 31. Knowledge 



INDEX. 



229 



of him necessary, 32, 127. His attributes, 30, 38, 125. Cre- 
ated all things, 37. Illustration of his mercy, 15. Displays 
of his power against his enemies, 33. In behalf of his peo- 
ple, 34. What meant by his name, 137, 187. Reverence 
of his word required, 140. In what sense Our Father, 183. 
His help how to be obtained, 202. 
Grace, meaning of special, 176. Given in answer to prayer, 
28. Kingdom of, 189. 

H 

Heathen, gods of, 126, 
Heaven, inheritors of, 12. 
Hell, descent of Christ into, 47. 
Holiness, how kept alive, 93. 

Holy Ghost, meaning of, 66. Why called a Person, 66. Proofs 
of his divinity, 66 — 69. Names of, 68. Necessary to men, 
68. Promised, 70. Work of, 70— 72, 74. Witness of, 71, 
76. Blasphemy against, 72, 73. 

I 

Idolatry, forbidden, 131. God's abhorrence of, shown, 135. 
Covetousness, why called, 171. 

j 

Jesus, meaning of the name, 39. How he redeemed us, 40, 
112. Took our nature, 40, 93. His life, sufferings, and 
death, 43, 44. Proofs of his death, 45. Why he suffered, 
46, 99. His burial, 46. His descent into hell, 47. Will be 
our judge, 62. His second coming described, 63. Types 
of, 98. 

Judgment, certainty of, 59. Intimated in Old Testament, 60. 
Foretold in the New, 61, 

K 

Kingdom, God's, of grace and glory, 188. Its coming pro- 
mised, 189. 

L 

Law of God, obligation of the Jews to keep it, 117. Equally 
binding on us, 119. Circumstances under which given, 120. 
What it requires of us, 121. Extent of its requirements, 
123. None can be saved by it, 123. Its uses, 123. All 
have broken it, 1 74. 

Liturgy, excellencies of, 86. 

21 



230 



INDEX. 



Lord's Day, the Christian Sabbath, 145, 146. 
Lord's Prayer, why called so, 183, 

Lord's Supper, why called so, 209. Why ordained, 208. 
What outward sign, 210. What inward part, 210. Bene- 
fits we receive, 210. How soul refreshed by, 211. Who 
partake unworthily, 211. What required of those who come 
to, 212. Dispositions requisite for, 212. 

Love to God, tried by his law, 124. Required, 121, 128. Ne- 
cessary for communicants, 212. Sign of faith, 2f2. 

Lusts of the flesh, defined, 25. To be mortified, 25. 

M 

Man, involved in the fall of Adam, 3, 40. Fallen state proved, 
4. Always described as a sinner, 4, 99. Exposed to punish- 
ment here, and hereafter, 5. Natural state of, 40. Natural 
inability to love God, 122. 

Ministers, not to be self-appointed, 84. Our duty to them, 151. 

Misery, degrees of, 109. 

Murder, in what it consists, 155. Cases of exemption, 156. 

N 

Name of God, 137, 188. How to be hallowed, 187. 

P 

Parents, (see Children.) 

Pomps and Vanity, defined, 25. To be renounced, 25. 

Prayer, on forms of, 85. Promises of being heard, 134, 181, 199. 
Reverence in, commanded, 139. What it is, 177. Heart to 
be engaged in, 178. Divine help in, necessary, 179. What 
disposition of mind necessary to, 179. Different kinds of, 

180. Persons eminent for, 180. Frequency in, enforced, 

181. Times for private, 195. 

To be accompanied by exertion, 195. Why called Lord's 

Prayer, 183. Division of, 183. 
Presbvters, office of, 80. 

R 

Repent, promises to those who, 15. 

Repentance, nature of, 13. Examples of, 13, Why neces- 
sary for all, 14. The gift of God, 14. Means by which pro- 
duced, 16. How evidenced, 213. 

Resurrection, Proofs of, 105. Will be general, 107. Effected 
by virtue of Christ, 107. Instances of, 107. 

Righteous, portion of, 64, 108. Not equally glorified, 108. 



INDEX. 231 

S 

Sabbath Bay, meaning of, 143. What meant by hallowing it, 

143. How to be kept holy, 145. 
Sacraments, denned, 9, 204. 

Saints, who are, 91. How distinguished, 91. When set apart, 
. 92. Pattern, 92. Who makes them holy, 93. With whom 

they hold communion, 93. Partakers of divine nature, 94. 
Salvation, in what it consists, 28. Through Jesus Christ, 29, 

99.' Who invited to it, 28. 
Saviour, types of, 98. (See Jesus and Christ.) 
Servants, duty to masters, 153. 

Sin, original, 13. What it is, 97, 101. Its wages, 98. God 
only can pardon, 98. Assurance of forgiveness of, 100. Pro- 
ceeds from the heart, 174. Prayer to be kept from, 201. 

Sinners, all men such, 99, 175. 

Sincerity, evidence of, 191. 

Soul, state of, after death, 104. Injury to, forbidden, 157. Re- 
freshed by Lord's Supper, 210. 
Spirit, (see Holy Ghost.) 
Swearing, wherein its sinfulness, 142. 

T 

Temptation, meaning of, 200. Why God permits, 201. When 

said to be led into, 200. 
Trinity, oroofs of, 114. Relation of. each person to us, 115. 

u 

Unbelief, consequence of, 19. 

Vanity, of the world, to be renounced, 25. 

W 

Wicked, punishment of, 65, 109. Degrees of misery among, 
110, 



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New York. 

Messrs. Marshall & Co. 

Gentlemen,— In answer to your request for an expression of my opinion 
in reference to the little work of my excellent friend, the Rev. John A. 
Clark, entitled, "The Pastor's Testimony," I have great pleasure in 
declaring my decided persuasion of its value and usefulness to inquirers 
and young Christians, and especially to candidates for the rite of Con- 
firmation. In truth, it is well entitled to a place in every evangelical 
library, and calculated to profit every family into which it is received. 

Yours respectfully, JAMES MILNOR. 

New York April 9, 1835. 

From Rev. J. Johns, D.D., Rector of Christ's Church, Baltimore. 

Messrs. Marshall & Co. Baltimore, May 12, 1835. 

Gentlemen, — I have read with much satisfaction "The Pastor's Testi- 
mony," and have recommended it very cordially to the congregation to 
which I minister. I hail it with pleasure as another valuable auxiliary in 
the important work of imparting to candidates, for Confirmation suitable 
views of the nature of that apostolic rite, and of the experience and pur- 
pose implied in the solemn profession of religion which it. forms. The 
sentiments and spirit of the work, I consider as entirely in keeping with 
''the order," &c. as set forth in our Book of Common Prayer. The illus- 
trations are striking and instructive. If we all, as pastors, bear like faith- 
ful and explicit testimony on this subject, the church will be rescued from 
much unjust reproach, and her members must enjoy more fully the bless- 
ing of those who duly engage in this interesting service. 

Very respectfully yours, &o., J. JOHNS. 

From Rev. J. P. K. Henshaw, D.D., Rector of St. Peter's Churchy 

Baltimore. 

Messrs. Marshall & Co. Baltimore, May 12, 1835. 

I am much pleased to hear that you propose to publish a new and beau- 
tiful edition of "The Pastor's Testimony," by the Rev. John A. Clark. 
It is a book which I have read with much satisfaction, and recommended 
to many of the people of my charge. The views it exhibits of the nature 
and obligations of the Confirmation vow, are the same which I have 
always advocated from the commencement of my ministry, and which, I 
am happy to find, are now very generally received in the church. The 
evangelical doctrines and holy precepts inculcated in the "Testimony" 
are admirably illustrated and enforced by affecting narratives of facts 
which have fallen under the notice of the author; and I sincerely wish 
that it may have an extensive circulation ; it being a work, which, in my 
humble judgment, is well adapted to promote the salvation of souls and 
the high interests of "the truth as it is in Jesus." 

Yours, respectfully, J. P. K. HENSHAW. 



C a 3 

From Rev. J. S. Stone, Rector of St. PauVs Church, Boston: 

Messrs. Marshall & Co. . _ _ . 

Having been requested to express my opinion of " The Pastor's Testi- 
mony,"^ gives me pleasure to say that I regard it as one of the best of 
books on one of the most important subjects. The attractiveness of its 
dress, abounding, as it does, in specimens of the happy style of its author, 
end in those narrative illustrations, by which he is wont to give so much 
interest to his writings, though it may gain for it the greatest number of 
readers, yet it is not that in which its chief excellence consists. This, I 
conceive, is to be found in the great principle which lies at the basis of 
the work; viz., that Confirmation is to be administered only on a credible 
profession of repentance and faith, or of that new birth of the Spirit, which 
is symbolized in baptism, and is the true beginning of the Christian cha- 
racter and the Christian life. The universal and practical adoption of this 
principle in our church, would, I cannot doubt, be of the very highest 
service to the religious interests of our communion : and, as a means to 
its adoption, I most heartily wish "The Pastor's Testimony" in the hands 
of every Episcopalian. JOHN S. STONE, 

Boston, April 16, 1835. * ecZor °f SL PauVs Church. 

From Rev. E. B. Kellogg, Rector of Trinity Church, Brooklyn. 
Messrs. Marshall & Co. 

Gentlemen— I have read " The Pastor's Testimony" with attention, and 
with that solemn interest which the work itself is calculated to inspire. 
I cannot but think that its views of Christian character and duty are 
highly and purely scriptural. Its forcible illustrations of these views, 
drawn as they are from real life, give to the book a power over the mind 
which few others in our language possess. Its influence is all high and 
holy — besides, I know of no other work designed as a preparatory for 
Confirmation, which combines so much needful instruction, with such 
moving persuasives to a godly practice. Such being my views of "The 
Pastor's Testimony," I can most heartily wish you success in your pre- 
sent undertaking. 

Very respectfully and truly yours, E. B. KELLOGG, 

Rector of Trinity Church, Brooklyn. 

Extract from the Episcopal Recorder, August 16, 1834. 
The work of the Rev. Mr. Clark, of Providence, under this title, is. one 
which, while it must afford delight and improvement to every Christian 
reader, is especially calculated to make the members of our own church 
" thank God and take courage." In doctrine it has satisfied the best and 
wisest minds; and the affecting descriptions and narrative illustrations 
with which it abounds will never want admirers. It is well adapted to 
make a deep impression of the truths proposed ; and as these are vitally 
connected with the salvation of souls, and with the purity and increase of 
the church, we would have it in every family. 

Extract from the Churchman, August 2, 1834. 
To those who are acquainted with the interesting tract, entitled the 
"M'EUen Family," and the others comprehended in the little volume 
called " Memory's Tribute," the mention of this author will insure to any 
production of his pen a ready and candid perusal. It may not be improper 
to add, that those who have also witnessed the success which has emi- 
nently attended the labours of this son of the church, will examine this 
volume with more than usual interest. They will be solicitous, and surely 
it is a commendable and holy curiosity, to examine in detail that mode of 
presenting even her peculiar features, which has in its effects so much 
of the appearance of a heavenly signature, arid has proved so powerful 
a passport to public estimation, 



JE 4 3 

Extract from the New York Evangelist 
An air of great tenderness, earnestness, and spirituality runs through 
the whole, and every part is rendered at once more interesting and more 
instructive by a variety of facts and incidents, illustrating and enforcing 
the sentiments taught. We gladly commend the work to a wide circuk- 
tion, and cordially rejoice in the labours and success of the worthy 
author. J 
From the Providence Journal. 
The whole work bears the impress of its author's excellent and amiable 
character, and breathes throughout a strain of the most ardent piety and 
devotion to the welfare of the whole family of man. As its title imports, 
it is chiefly a narrative of what has fallen under the author's observation 
during the course of his ministry, with deductions therefrom, very appo- 
sitely applied to the moral condition of our race. 

i It was originally composed and delivered in a series of lectures, to mem- 
oers of his society who were candidates for the rite of Confirmation, and 
was published at the request of the Wardens and Vestry of his Church. 
Those who love to read Doddridge's "Rise and Progress," and works of 
a simdar character, will peruse the " Pastor's Testimony" with satisfac- 
tory pleasure; and those who despise the one, will be likely to contemn 
the other also. In our own city this work has been very generally read 
by the readers of religious books, and so far as we have had an opportu- 
nity of learning, is received with favour by members of almost every 
Christian sect. 

The easy, flowing, and familiar style in which it is written, adds much 
of interest to the serious subject matter, and renders it peculiarly wel- 
come as a fire-side companion. It has been sent out on a benevolent 
errand, for the success and accomplishment of which it has the warm 
wishes of many hearts. 

From the Philadelphia Gazette. 

The Pastor's Testimony. — The style of the author is agreeable, and he 
is careful to support his various positions by strong testimony. A number 
of interesting and affecting scenes are given in illustration of the influence 
• of Christianity ; and the work altogether is one that will be read with 
much satisfaction by the religious community. 

Extract from 11 the Christian Witness," Boston. 
It is so rich in Christian experience, so discriminating in its delineations 
of religious character, so elevated in its standard of piety, that no awakened 
sinner, however slightly under the influence of divine grace, no Chris- 
tian, however plentiful in the fruits of the Spirit, can read it without hav- 
ing his sense of duty deepened, his compass of duty enlarged, and his 
desire to become " alive unto God through Jesus Christ our Lord," encou- 
raged and strengthened. ***** \y e trust that clergymen in our 
own district of country will be at some pains to effect the circulation of 
this book in their parishes : it cannot fail to aid them materially in their 
labours of love, and to draw closer the bonds of rational attachment to 
the institutions of our beloved church. 



BISHOP GRISWOLB'S FAMILY PRAYER BOOK. 

Prayers adapted to various Occasions of Social Worship, for 
which Provision is not made in the Book of Common Prayer. 
By Alexander V. Griswold, D.D., Bishop of the Eastern 
Diocese. 



' C 5 1 

The first edition of Bishop Griswold's Prayers was all 
sold in a few weeks after its publication. It has since been 
entirely re-written, and much enlarged and improved by the 
author. The publishers have had it carefully stereotyped, 
and now offer a beautiful edition. 

COMMON PRAYER. The Book of Common Prayer, 
and Administration of the Sacraments, and other Rites and 
Ceremonies of the Church, according to the use of the Pro- 
testant Episcopal Church in the United States of America: 
together with the Psalter, or Psalms of David, 18mo. 

GATHERED FRAGMENTS. By the Rev. John A. 
Clark, Rector of St. Andrew's Church, Philadelphia, Au- 
thor of " The Pastor's Testimony," " A Walk about Zion," 
&c. — In Press. 

THE MOURNER'S BOOK. The Mourner's Book; 
a Manual for those who are afflicted by the loss of. Friends. 
By a bereaved Parent. — In Press. 

LIBRARY OF CHRISTIAN KNOWLEDGE. Edited 
by the Rev. Herman Hooker, M.A. 

It is intended that the " Library of Christian Knowledge" shall contain, 
sometimes, an original volume ; sometimes, the production of living Eng- 
lish authors, and sometimes select treatises of old and very distinguished 
writers. The volumes will appear in such succession as to time, as a 
due regard to the selection and preparation of the materials, and to the 
general interests of the work will justify. Every work reprinted, will 
also contain an original essay, and perhaps notes, by the editor, or such 
person as he may procure. ' Nothing will be selected that is not supposed 
to possess extraordinary merit. 

Two volumes of the above work are already published, 
viz. : 

M'LAURIN'S ESSAYS. Being Vol. I, 

GOODE'S BETTER COVENANT. Being Vol. II. 

In Press, and will shortly be published : 

RUSSELL'S LETTERS. Being Vols. III. and IV. 

HOOKER ON POPULAR INFIDELITY. Being; 
Vol. V. 8 



A WALK ABOUT ZION ;— New Edition, revised and 
enlarged . By Rev. John A. Clark, Rector of St. Andrew's 
Church, Philadelphia, Author of "The Pastor's Testimo- 
ny," &c. &c. ' 

This work has been carefully stereotyped, and the pub- 
Hshers now offer a beautiful edition. The sale of three edi- 



[6] 

tions in the short space of a few months is, perhaps, the 
best recommendation that could be given it. For the infor- 
mation of those who have not seen the work, the publishers 
beg leave to refer to the following notices of it. 

From Rev. S. H. Tyng, D.D., Rector of the Church of the Epiphany, 

Philadelphia. 
Messrs. Wm. Marshall & Co. 

Gentlemen,— I have been exceedingly interested with the matter and 
the method of " The Walk about Zion, ?5 from the time it first came under 
my notice. I have only regretted that the same author had not time, in 
the same spirit, to multiply his views of the city of God yet more exten- 
sively, until he had fully described every feature of that glorious city, 
which is "the mother of us all." It may be that Christians of other 
denominations may not be induced to pay much attention to a work of 
this description, and that it will be rather designed for the pleasure and 
improvement of the inhabitants of this Zion. But I do not doubt that as 
far as the work can be circulated, it will be well adapted to give attrac- 
tion, as well as just views of the church to all who read it. 

Yours, respectfully, STEPHEN H. TYNG. 

Philadelphia, March 31, 1S36. 

From the Rev. John Todd, Pastor of the Edward's Church, Northamp- 
ton, Massachusetts. 
Messrs. W. Marshall & Co. 

Gentlemen, — You will please to accept of my thanks for the little book 
which you were good enough to send me — "A Walk about Zion," by the 
Rev. Mr. Clark. While I am attached to my own denomination of Chris- 
tians, I cannot but be willing that he should exercise the same right, and 
while he writes with such a temper, I can never fear but that those who 
imbibe his spirit, will make good Christians, whether they be called Epis- 
copalians or not. I do give my hand and my heart to men of such a 
spirit, and rejoice that men of enlarged views, of clear minds, and of 
evangelical piety, are thus raised up from all evangelical denominations. 
I regard Mr. Clark as a first-rate writer, and with thousands of my own 
denomination, give thanks to God that the Episcopal Church, for which 
we all have a very high respect, is more and more to be blest with the influ- 
ence of such men ; and I do think that no one can read this little work 
and have anv other than the kindest feelings towards the author, and the 
church to which he belongs. And while you cannot expect me to sub- 
scribe to all his positions, or to be satisfied with all his reasonings, infer- 
ences, and authorities, yet I believe the work will do much good ; and if 
it does not make Episcopalians, it will do what is far better,— it will en- 
lighten, instruct, and render more spiritual those who are made. I trust 
it will have a wide circulation. „ .^U^ 

Respectfully yours, J. TODD. 

Northampton. Nov. 16, 1335. 

From Rev. J. P. K. Henshaw, D.D., Rector of St. Peter's Church, 

Baltimore. 

The reverend author of " A Walk about Zion," has furnished his read- 
ers with a happy and conclusive answer in a popular form to the objec- 
tions most commonly made to the doctrine, discipline, and worship esta- 
blished in our branch of the city of God. I wish it may have an exten- 
sive circulation, as being, in my humble judgment, a work well adapted to 
promote the cause of religion in general, and especially in its connexion 
with the Protestant Episcopal Church. J- P. K. HENSHAW. 



C 7 ] 

The Publishers have been permitted to copy the following remarks from 
a private letter received by a person in Philadelphia, from a friend in 
New Haven, who is a member of the Presbyterian Church. This tes- 
timony is valuable as coming from a person of a highly disciplined 
mind, and in connexion with another communion. 
Accept my sincere thanks for the " Guide" I have received in conduct- 
ing me around the " bulwarks and palaces of mount Zion." I have 
perused the work with no common interest, and it has truly " enlightened 
and refreshed," exhibiting in its progress new beauties, developing pro- 
portions and excellencies never before discovered. 

I was particularly gratified with the introductory chapters, eliciting the 
confidence of the candid reader, by the catholic spirit which it breathed 
towards those who differed in sentiment. The works which I had pre- 
viously read on episcopacy are not only tenaciously sectarian, but severe. 
While the tendency of the former is to convince dead persuade ; that of 
•the latter binds the chains of prejudice still more firmly. " Objections 
against Episcopacy" on account of the worldliness of its professors, were 
satisfactorily answered by the inferences drawn from a comparison with 
other denominations. Arguments in favour of Episcopal government 
more weighty than any yet examined. Reasons for precomposed prayer 
for public worship, just and conclusive. The controversy occasioned by 
the terms Regeneration and Renovation, I have ever considered a quib- 
bling about words. The evangelical exposition of the latter doctrine is 
so clearly illustrated by the citations and remarks of Mr. Clark, as to 
silence every caviller. But in the use of theological terms, " every Chris- 
tian hears them in his own language, and in the tongue wherein he was 
. born." 

I acknowledge that I am not quite prepared to yield early attachments 
and prepossessions until further examination. 1 trust my mind is open 
to conviction, and with an unbiassed judgment I desire to be led in the 
way of all truth. 

Extract from the Christian Witness, an Episcopal paper, published in 
Boston. 

m Mr. Clark's new work has at last arrived, and is truly a welcome addi- 
tion to our stock of religious miscellany. It is essentially an Episcopal 
Dook, and will be read by them, and only them, who are already attached 
to the church, or disposed to give her a candid survey. He conducts his 
readers alike through her high-ways, and by-ways, and invites them to 

mark well" every part of her external structure and internal economv. 
In short, he affords a more just and comprehensive view of what the 
church is, in doctrine, worship, and discipline, than any author with whom 
we are acquainted. And any man who rises from the perusal of his book 
with prejudiced (we do not say unfavourable) feelings towards the Epis- 
copal Church, is more than ordinarily unsusceptible to the winning influ- 
ences of a catholic spirit. 

The design of this work is like that of "The Pastor's Testimony." In 
both the author avoids the style of an essayist, and chooses rather to con- 
vey principles by illustration, and truths of practical bearing by lively 
sketches of their actual influence in known instances. Upon his success 
in this style of writing the religious public have already passed judgment. 
Jn 2v edlt y? S ° f " The fetor's Testimony" have been demand^, and 
an edition of two thousand of the "Walk about Zion," is already taken up. 

ine book before us has long been needed. In New England, prem- 
S>^^?i nSt L he c 5 urch ancl her institutions is wide-spread and deep- 

Wn t:° U i h ^ have r ? ason to bIess God tnat its deepest shades have 
been somewhat dissipated by the light of truth. 

Mr. Clark's book was written in New England, and is therefore well 
™™ ?ntl° answer £ J r e Popular objections which the friend of the church, 
encounters here. We hope it will be extensively circulated, 



[8] 

From the Philadelphian, a popular Presbyterian paper- 
The whole production is well calculated to recommend the Episcopal 
Church to all good people who are already Episcopalians, or who wish to 
find reasons for connecting themselves with that denomination of our 
Redeemer's friends. 

From the Christian Watchman, a Baptist paper published in Boston. 

The author has written in a pleasing style, and in a good temper. The 
work is well calculated to enlarge the boundaries of the Episcopal 
Church. We do not object to works of this class. Each denomination, 
if they be honest in their belief and practice, ought to endeavour, in a 
suitable manner, to give currency to their own peculiarities. 

Written by a Clergyman of Philadelphia for the Episcopal Recorder. 

There are good reasons why this work should obtain an extensive 
circulation. It is adapted to remove objections and to exhibit the spirit 
we are of. It is aa excellent book to put into the hands of persons that 
are uninformed with regard to the Episcopal Church, and revolted from 
her by opinions that are not grounded on any knowledge of her faith and 
practice. It meets precisely those objections and prejudices which are 
keeping more out of the church than any other, and it meets them in the 
best spirit and with such kind of argument as is likely to be most con- 
vincing. 

From the Neio "York American. 
The design of this publication is to vindicate, in a popular manner, the 
doctrines, practice, and spirituality of the Episcopal Church, by explain- 
ing its rites, tracing its evangelical origin, exhibiting,— by reference to 
many of its eminent ministers,— its practical piety, and proving its adapta- 
tion to all conditions of men. We see with pleasure every such publica- 
tion, from the belief we entertain, that on the subject of the Episcopal 
Church much error and misapprehension prevail, and from the persua- 
sion, that the more its history is examined, and its beautiful and affecting 
liturgy made known, the wider will be its benefits. 

In the very hasty examination, which alone we have been able to give 
to this volume, we have seen enough to assure us, that the cause has a 
worthy and able champion in Mr. Clark, and that he has well asserted 
the excellence of his church, and disposed of the objections which pre- 
judice, or want of knowledge, sometimes raise against it. 
Written by a Clergyman of Philadelphia for the Episcopal Recorder. 

It is what its beautiful name imports; and so judiciously are selected 
the several points of observation, that " the city of our God, indeed, seems 
all glorious ; perfect and entire, wanting nothing." The author has favour- 
ed us with opinions as well as illustrations, in the language of several of 
his friends ; thus furnishing an interesting diversity of style and language 
on topics all tending to the same point — the beauty and perfection of the 
Church of God. There is indeed a peculiar charm in the spirit and man- 
ner of the entire discussion. Nothing is here censorious or dictatorial, 
illiberal or uncharitable ; nothing, in a word, which might not gratify even 
a person prejudiced against the Episcopal Church, should it fail to con- 
vince him of its divine organization. To the young of our communion, 
especially, it furnishes a desirable aid in complying with the m.i unction 
of an apostle to "be ready always to give an answer to every man that 
asketh you a reason" for your attachment to the Episcopal Church. 

Just such a work as the "Walk about Zion" has long been wanted; 
and had it been projected many years ago, hundreds and thousands more 
than have entered the pale of the church, would have blessed God for it; 
and a "reat number of devoted clergy would have adorned their profession 
and bfessed the world. It will do extensive good, as it will be extensively 
read : and as one of the most delightful rewards to a good man of bein* 
Instrumental in benefiting the church is the deling of CTatitade to Goo 
for the ability to do good, the respected author of this little work meet* 
with a rich return for his labours. 




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